page 401, line 2. We're going to... Then there is... is the... on the emptiness side. From the perspective of the emptiness... from the perspective of the emptiness... which is the focus, the meditation, image, whatever you meditate, whatever you meditate, right, whatever, wherever you meditate or object, wherever you meditate, such as the third eye, or the eyes, they are focusing on the eyes.

[01:06]

What is the dong, which is the empty, they're emptied by that object of the image. That is emptied by that concept of the object of the image. the perception of that, by attempted by that, therefore it is called Tongjo. Tong means the definition of a year, it's a kind of definition of the emptiness, right? Shishikna means someday, when you do that, through the process of that, then someday you will generate it through your experience.

[02:12]

There is this cutting doubts on the situation of the conception itself. There is no any kind of hindrance. completely cutting it from the root of it. And so the sheba is the awareness itself. Sheba is the emptiness. Sheba means to be cut. Cutting, cut it, and so therefore you will generate the experience. That is the kind of... At that very experience of emptiness, if you are caught or captured clearly, the nature of your mind is very clearly

[03:28]

then there is a state of what you will say that you are realizing the emptiness. Bomba reaching always. you're experiencing, there is the concept, what it is not to, shouldn't be a concept, but the experience of emptiness at that time. What is Jing? Jing means a particle. It's a connective particle. Connective particle. Connective particle. Yeah. It's connecting experience. Having... Having an experience. Yeah, experience. Through the experience and the understanding.

[04:31]

Okay. How is empty? Uh-huh. Okay. Yeah. In this experience of the, through this experience of the emptiness, It's the quality, you know, it's talking about the quality of this emptiness. It's the, [...] is the characteristic, is how do you translate? It's the characteristic that possessed is the reversible from the lack of knowing is the quality of the emptiness. Chujian means characteristic. Chujian means characteristic. And then the quality of it is a medical logo.

[05:36]

This phrase is a medical logo. Chujian is the definition of the, perhaps one we can say is the definition of the emptiness in this case. is the reversible of the characteristic of the reversible of the lack of knowledge opposite of the lack of knowledge opposite of the lack of knowledge one could say opposite of the lack of knowledge that is more kind of clear and so it's slightly kind of what you say Opposite of the lack of knowledge means it's shallow. Because, you know, it's kind of shallow. Because here is Tibetan. It's a medical language. It's kind of a more little kind of a more dialectical, some sort of language.

[06:45]

And however, just about experience emptiness, that's about that. Other than that, ceased all the thoughts. Any other thoughts ceased. But just a glimpse of the experience of molecular love with children is the the views that you can experience. So it is, you just gain or dwell, dwelling in the clearly, in that stability of that clarity of the knowledge.

[07:52]

Non-conceptional thought. Singing means some sort of clarity. Completely clear. Singing, which means a dwelling, in that a dwelling that, and that is called the yi kundagi qi ni. So you can underline this kind of expression. You can underline that. So it's a definition of Chujian and definition of Chujian. Chujian is the... What do we say? Chujian is quality. Characteristic. Quality. Did we say quality before? Chujian is the absolute nature of it. Chujian is the characteristic of it. Chujian is like a cup. which holds the shape of it and holds the purpose of holding the water or the tea.

[08:59]

Trini is the intrinsic nature of that whole... Did we find a book of Buddhist terminology? Uh-huh, that was... Yeah, that was, yeah. Yeah, right. Yeah. And... I don't think I had anything about this other one. Not the small one, but the big one. So chuni is also dharmata. Chuni is dharmata. Chuni is dharmata. Chuni is the characteristic, the qualification. Quality and the qualification. It's not chuni, it's not dharmata like, you know, satchna. Okay. These are... Intrinsic nature. This is technical terminology of logic.

[10:03]

Right. Oh, okay. Do you know what the... No, but if you can understand right here, depth defined, preceding, that is. If you see that, we have to kind of go the depth right here in our own meaning of this particular text. You have to go through that. Otherwise, you know, you would have to draw out... the meaning from the land will be thrown out differently. So here it is. So Yi is what? Yi is the ordinary, this mind, so-called mind, awareness, consciousness, or what do you call it? Consciousness. That is, which is what? means all the time. Continuously labelled. Okay, term is separate. Separated from that. Continuously separated from being from that.

[11:07]

So that mind is the chini, but quality of that mind is separated from the continuously labelled. So that is the chini. Okay, here is, you should understand. The mind is just like endlessly and reflexively latent. Yeah, that's the tuning here I was talking about. You need to continue to breathe from continuous and valuable life. The mind, that's right. Okay, that is a problem. You can up to that and we can do it. Then it's talking about the ngōjik, which is the tuning and the chojang are logic uh the noise intrinsic nature or nothing like one entity why uh entity entity and always entity and that yeah and uh so you can label that mine but

[12:18]

The Nga Mashin, previously, have been talking about that. The Ngo Jig La Togba Tate, that's some technical terms, Togba. Ngo Jig La Togba Tate. Which Togba means, again, the characteristics are different, but the entity is the same. And the thing is in the... Okay. Now, there is... When you go a little bit... There is another terminology here in this particular terminology. It's Chakpachubalam. Chakpachubalam. The path...

[13:21]

of the cutting, the attachment. Chirpa means cut. Chirpa? Chirpa. Chirpa means cut. Chakpa means the passion or the attachment. Chirpa isn't written in here, right? You're talking about the staff that you can describe? Uh-huh. Chakpa. Yes, no. Chakpa Chirpa. Chakpa Chirpa. Chakpa Jubei Lam. Now the Chakpa Jubei Lam is we should kind of underline here. This is because the important part, the terminology for this Lambda teaching here is Chakpa Jubei Lam. Chakpa Jubei Lam, which means, what is Chakpa here talking about? Chakpa means attachment. What is Chakwa here talking about?

[14:23]

Chakwa is through the taste of the Samadhi. But you live in a very, very deep Samadhi where there's very, very peace and tranquility. And so you enjoy so much there, right? But sometimes when you get so much attract and so you just... taste of that samadhi you caught in that and you were glued to it and you have some sort of attachment generated and so this is the problem hindrance so the what is talking about here is the passion of attachment is to the taste of the samadhi and then there is another one is the So the Mikvala Tamarajpa Chenzin is holding as real real. Chenzin is holding as real to the image of the what do we call it?

[15:34]

To the image of the meditation quality. Concept. The image of the concept to that you have an image of concept, you might also sometimes have a great attachment. So, having cut those things, overcoming those two aspects of attachment, it's called, here it is, It is sometimes called, other ways, it is called, I think it's, it's just name, Samadhi, that if it's the nature of it, it's empty.

[16:38]

It's sometimes called Samadhi of the nature of it, it's empty. What's the term being named? Temptation? Temptation. [...] Talk about it. What was choice called? From the perspective of the appearances. The Yuba don't do things. Yuba means existence.

[17:41]

That is, don't do is just... which does not exist, actually. So they're labeled. Actually, here is a label, labelized... So there is just a conclusion. It will be translated as it will be concluded by... labelised, understanding of the labelised existence of that in the nature of that the the the Nang Chau and the Teng Chau jing O so the Tung Do another words Tung Do and Kutip

[18:44]

These are specific terminology. So the next one is the . One is critical and the other one. Uh-huh. Yeah. Yeah, what did you say? You said there were specific terms, but you didn't really say it. Critic. Critic is... Critic is the criticizing, or the, uh, what's called it? Critical. Critics. Criticisms. Criticisms, and the dog is the, uh... something that is not, some label, labelized.

[19:48]

So labelized station and the criticisms, the criticisms of the, some people criticized or the concept of Shunyata is just really bad. It is negative because it's a nihilistic and all these things. That's a criticism. And then there's some things that the, or the mang chou, which is the appearance, the existence of their, the clarity is also just a matter of, it's just an idea or imagination. So those things are void, from both sides, are void. So those things, here he is talking about the thing is the cure.

[20:52]

Thing is the cure is the false of Samadhi. The false of Samadhi is, what are the false Samadhi? One is the , which is the criticism. So if you have some sort of idea of the philosophy of the viewpoint, if there is some sort of label or criticism, that is the thing is . Now, what is the best thing is to do is to go to . Condensed or duva means to... Short? Short, combined. Yeah, combined or something.

[21:54]

Collect. Collect. Collect the criticism. That's right, the collecting criticism. Yes. And then... What's the best way to do is the next one. So, another one saying is, when you do the meditation, properly do it, then the result will come. And when the result comes, you should be a kind of metal pad. And without... stopping something without accomplishing to taking as something take in and something is to reject rejection and acceptance of those ideas should be balanced and then what always comes naturally take it as a process if you do that and then

[22:58]

You know, it's kind of like casually. You know the word serendipitously? Ah. So serendipity means like going out to look for land. Right. And somehow wind blows and one of these little dives with a track of land just blows right in front of you. Right. And, you know, just kind of... Well, it's not accidental. It's accidental. Because it has some meaning now to do what you're doing. Right. You know what I mean? If it came to you any other day of the year, you'd go, who cares, right? Just a piece of crap. But that, for a day, it has... It's kind of... [...] It's kind of connection. A special, like, gentle things. Yeah. Or just... Or just completely random. I think it's... Whatever comes, just let it go.

[24:01]

And don't taste. And if you get excitement, don't have to be attachment. If you have sadnesses, don't have to be too serious taking it. So just leave it. Something like that is called more chung-ja. And... So whatever you do the meditation, there will be, to lead the beginning of the line, leading like the irrigation of the water, and you drag the ditch carefully at the beginning, and then water will come follow that. If you put the finger with the water, of your water, whatever you draw a finger that the water will come to you, right?

[25:03]

Similarly, the mountain is to lead, mountain is here. A lot of Tibetans, the yaks, their nose, they're punched and they're not tied to their rope. Canals, but mountain gurus, so they will lead you properly. And, of course, another terminology is sungju, which is the two-in-one. Then there is a... This particular has sungju di mo ni. Tongju di mo ni. Remember that this is some kind of expression. It's a three-intrinsic measure. Yeah, three-intrinsic measure. Tongju di mo ni. Tong, sungju. That's right, but they have an extra word. So the darkness or the intrinsic nature of the non-dual aspect of it, intrinsic nature of the emptiness about it, and the intrinsic nature of the clarity part of it, and the intrinsic nature of the both.

[26:23]

which means Tsung-ju, Tsung-ju-jung-wo. Tsung-ju-jung-wo means the meaning of this man-dual aspect of samadhi is in here, in the Vajrayana Anadara tradition, in the Vajrayana Anadara tradition, and then you can gain this from the meditation of God's eyes, Xin Xin. if you caught being if you caught your concentration on the image of the such as gods the deity's eyes and so forth here it's talking about the intrinsic nature of the non-dual aspect of samadhi is to generate it from the focusing in their tantric way is to focusing and visualizing their eyes.

[27:32]

They're practicing Ananda with visualization of our eyes to training your mind in specific areas, right? So it doesn't have to be the eyes, it could be smoking bad. Well, there's the eyes, the Pacific things, remember? One of the Pacific, the eyes, and the first thing, remember, we talk about the central eyes and then left eyes, focusing that. And even our eyes should be visualized to several days of our eyes, people, whatever the color described, has to be very, very clearly a picture, gain the picture of that. and then move that picture to the next eye, left eye, right eye, and then face, everything, right, remember? This is just the training of the shime, samadhi, training. And now here is, if you're being controlled,

[28:42]

focus of your consciousness, the meditation, samadhi, on these various objects of deities, then you should, I mean, after that, then you kind of a philosophical viewpoint, you just learn it. By learning it gently, then you can philosophical interpretation is to add to it. So, as for that eye, that appearance lacks any nature. You think that. You're stuck on the eye. You're kind of, you know, then you apply that reason. You apply that to the, you see, that's the way up to apply to do that.

[29:43]

Or you can also practice that particular view of applying this. You can apply it to not necessarily the eyes or ears or body, but the inner experience of Tua Miku. So when you reach inner kind of psychic, you could say, the manifestation of that you can talk about here is smoke or the mirage and these things. Still you can apply the philosophical interpretation. You add to that. So you're meditating and you're kind of stuck on smoke. That's right. Well, you're stuck on the body of one photographers or whatever you're stuck on. Exactly. You can apply that. Right. You have to apply that. Yeah.

[30:48]

Yeah, that actually is. Tell us. If you do that, then sometimes it depends the personality of the yogi. It also corresponds with the achievement, development of that. And some people develop with a sa chou. And some other people develop with a tong chou. And some other people can do. So it depends on how the person takes. Just like if you take marijuana or something, some people... different people, when we get some people as, you know, very each people would have a different thing. Here it is, tell us, and tell us, see us, right? If you do that, and then if you meditate on that philosophical, we'll find, with a visualization, with a philosophical interpretation to that, when you do that, if, when you do that,

[32:04]

At the same time, when you reach to the clarity of the part, you're caught, being caught, or being realized in the clarity of your consciousness, if you caught that. But, there you have another interpretation, reinforce that. You have to reinforce that. Because this is not absolute, not really that you are supposed to achieve. This is not the final thing that you have to, another reinforced. It is not meditating, trying to achieve. Koma here is trying to meditate for that reason. So you are step by step, you know, in different. And so in this cell, Simba, the catching, the aspect of your clear mind is also actually true to your means.

[33:15]

It is not accomplished by its nature. That is actually not really true. And so therefore it is not the truth, then but means. It is still, it is false. Even if someone is caught through the intense meditation, you hold your mind, begin to understand your mind. That's how I understood the mind now. The mind is this. And some people might conclude to that. That is also says, that is, you are deluding yourself. That is not really, it's nature of that, nature of that experience. It is, actually, it's all.

[34:18]

Turn it to a young man. Turn it to a, turn it to a, turn it to an absolute. Yes. Two of them are accomplished. Young is also brain-related. It is not absolutely pure. It's not that way, what you see, what you experience, but it happens. It happens because you are going step by step. These are the stages of development of the thing that happens, psychologically that happens. you know, many things, habits, right? And many people yogis, yogis, many people who are Indian, plus, I mean, people think, you know, many people, you know, I am really the Buddha, at which they are not made. How can you say that I am the Buddha if you are?

[35:20]

Well, Anyway, some people say, you know, I'm Buddha, you know, I'm Buddha, Richard, Vajra. It is, here it says, the next sentence is called, which is, this is the main important, main, The main precepts of Lambda. Nanjupa means yogi. Nanjupa means yogi. To the yogi, it's experience. Vision of experience. To the yogi, vision of experience. But the vision of experience, all of these vision of experience are false, actually. But the false, you cannot see the false without practicing. So, and after the... Right.

[36:34]

But this particularly says, here is the definition of the Shumju. Soongju is two in one. And why it's called Soongju? Because the yogi has experience. But yet the experience of what is the quality, significance of experience is actually two other young motives. And absolutely, it does not also accomplish by its major. There's no truth in it, but it happens. So therefore it's the two and one. Two and one. Do you tell us? Soongju means a two and one. Soongju means a pair. [...]

[37:44]

Soongju means a pair. Soongju means a pair. Soongju means a pair. So You mentioned the servant, right? Oh, yeah. Oh, yeah. Rikpa Saurasimbe. Rikpa Saurasimbe is... Rikpa means the continual knowledge. Awareness is... Saurasimbe means the two caught, being caught clearly, catched clearly, There are awarenesses. It's in there. And this is called the definition of medical and local children. The children here were a characteristic of that reversible characteristic of their knowledge. Which means reversible characteristic of knowledge is basically being realized. Clearly you are all

[38:44]

mental state. Okay. Then the next one is just about appears That which is that nature, just about that nature, instant of that nature. Other than that, from that, are all conceptions. Namdok. Namdok is the fourth perceived. Whatever is that which is in this nature, that which is experienced in that moment, beyond that, there's nothing else involved.

[40:12]

So, Besides that, there is nothing to think about it. And so besides that, then you, nothing is to thinking about it, being continually, you are living that, but staying in this, staying in that nature. And that is called the Yigong-Tada-Tarachini. That we said it before that. I think this is again repeating. Which is the absence of all the labels. The consciousness which is the absence of all the labels. Nature of consciousness is the absence of all the labels.

[41:16]

of the thoughts. I don't know the name of this samadhi. The name of this particular samadhi is, again, that is the Changchoo Chamberlain, let's call. The power of the, what do you say, the great... Great Enlightenment. Great Enlightenment, yeah. The power of the Great Enlightenment. The path of the great enlightenment.

[42:17]

Realizing, some sort of realizing without false health of negative things, such as gathering or contradiction or emptiness or clarity of the object objectively. and everything is, when that thing happens, that is called the pattern of the left. And also, Xie Dangin's term is the following, that is, the definition of terminology, it is sometimes called, Samadhi of the non-dual, Me too. Right?

[43:22]

So now I think I'm going to do it later. So that's... Yeah, two in one. Okay. That's Amadi. that the samadhi of the non-dual nature, the intrinsic nature of the non-dual, or the samadhi of the path of enlightenment, that if you continue that, if you continually extend that, then the Tungji ishi, the Tungji B ishi, Tungji Tungji ishi, is the absolute wisdom, the true meaning of the wisdom, which quickly arise. And then, give me the thing, right?

[44:33]

How faultless a samadhi will generate. Do you mean you think it is? What? Faultless. Faultless. Faultless. Think it is, he knows. That one is finished now and the next one is the, what is that, Viva? It goes back to 495. 495. So these are all methods for extending the realization. Yeah. And this is the method of extending the realization in the post-meditational period. Okay. Oh, this is the Miwa talking about.

[45:37]

What is the Miwa? Post means what? Post meditation. Post meditation, yes. 4, 2, 1, 9, 3. The method of that. Here is the instruction. And the... On the... Out of extending about the realization. Realization. The post-meditation period. See this Nyamsha is here. Just so you see the Nyamsha. During the Nyamsha, which is the meditation, actual meditation, you are accustomed to it. you custom habitualized or custom to the part of the appearance.

[46:38]

By the power of that, then the post-meditation, whenever the circumstances arises, by seeing any objects, whatever you see it in the objects. So the novel novel is here you do you see by the power of the the contribution to your meditation on the side of the appearances during the contemplation or during the samadhi practice, then what happens is on the post-meditation when you are looking at any objects, whatever I use, vulnerable means object.

[47:56]

If you're looking at any object, because of that, looking at it, the true cause or circumstance arises by looking at it. If, during the post-meditation, when you see the first object, your mind is right there, stays. If your mind naturally stays there without any contemplating or anything, just naturally sits there. Nana, if you sit there. Nana, when that happens, do not make sure. Don't... What do you call them?

[48:57]

Adole your mind to that. That is very important to learn. Some people, you know, just stick there. You know, lots of people have this problem. Yeah, he's out to that, you know, sit middle up there. Do not let it... Do not allow it to absorb your mind into that object. Make sure there is back out. That's all means backing up or effort. Your effort extended. Yeah, extend it. Because of your... This happens because you've been trained. during the samadhi practice. So in the post-meditation, you might have this.

[50:03]

But let me finish this. What was it? Without letting it go, with the effort And then to focus very sharpened your mind in that time. And then continue that sharpen it. Don't, what's called, daydreaming it. What is it? That's what you're going to have. Where are you going? On the fifth. Oh, I'm sure.

[51:07]

That's what you're going to have. Yeah, that's what I'm going to have. Yeah, that's what I'm going to have. Yeah, that's what I'm going to have. Yeah, so in that manner, Through the power of habituation from the perspective of emptiness, all appearances of objects in the post-meditational period appear as empty. All right. All right. With respect to the sky-like emptiness, if the mind holds what all... What is a sky like? Naka. Where is it? So, okay, then I'll do it. I thought you were going to try that first. I thought I just took it. Oh. This, I haven't read it yet.

[52:10]

So, I'll search it. Oh, I see. We got four different mashogos. Okay. Likewise, by the the forces or the conditioned yourself under samadhi because you're focusing your mind on the emptiness part on the part of the emptiness then what happens is the jiedoktu and the post-meditation that the appearance of the objects whatever you see All of them, you may be able to just... You don't see the archery. You see the emptiness part of it.

[53:12]

Even if you hold your mind... into the empty space, then Tengang Majors do not, again, confound into that nature. Make sure, do not confound completely into that. Majors tell us to make that. sharpen up your mind into that nature. And do not get consumed and turn into vegetating. So make sure to head it. When that happens, sometimes the best thing is just head it. Don't vegetate. Yeah, don't vegetate. Yeah.

[54:15]

That is Dong Zhuo. for the perspective. Yeah, you're right. To see to Jungju, then it's told to nobody that they want to do the Jungju practice. Jungju, what happened? He jumped. What happened? He jumped. I did it again. I did it again. Well, you didn't. Yeah. And that said it. Remember? Do not stay in the sky. Do not stay in the sky. Because I didn't read it before you read it. So I read it. Then I read it. Now you're done. I'm reading like a line six. You're just doing four when you come. You're just doing five or six. That's right.

[55:17]

Now it's talking about the power of the meditation on the two-in-one. Because of the power of that, prior to what's it called, the post-meditation, Well, you are experiencing the appearance of the object and a variety of objects, whatever you are seeing it, at the same time you might be able to also be realizing that they are also without the denba and the shinba, the realistic mind or the attachment. And then Pashampa means holding the things true. Boy, that really exists.

[56:20]

Yes. Right. There is something in maybe Samadhi of the non-conceptual mind appears to that. This is maybe a vital kind of problem. I mean, the vital things to which we have to watch out. Even if that is, you have to, should not be absorbed into that. Could you assert, could you? What part did you want to say? Maybe it would be just by the power of meditating on the two in one. What comes after that? Through the power of meditating, or actually through the power of habituation to the intrinsic nature of the two in one, all the various appearances of objects in the post-meditational period, one should abide in the non-conceptuality

[57:40]

of not holding them as truly existing currencies. One should, not one should, but... One should abide in the non-conceptuality. No, no, no, one should, not should, but one shouldn't actually. No, you abide in the non-conceptuality. That's what, if you, even, even... If you abide... That's right. Don't be caught. This is Buddha. Don't be caught into that state, right? That's true. So in the first, there are three intrinsic natures. Clarity, emptiness, and two. With respect to clarity, don't get caught in one blindness. With respect to emptiness, don't get caught in the sky like emptiness.

[58:44]

With respect to two in one, don't get caught in the non-conceptuality. Exactly. That's it. So that's the martial arts. Then they would do it. And now we stop here. Could you repeat that? I'm just kind of going word by word. Can you repeat things, please? So this whole section is how to extend the experiences. So you have experiences and then how can you extend it? And so it's saying, well, when, with respect, so there are three inconsistencies. There's clarity, emptiness, and tone. And each of these has kind of an O. What happens if you go overboard? So with respect to appearances, you know, through all your habituation of concentration, if during the post-graduation of things, you find through the power of that habituation, you get really one-pointed, then you have to kind of let go of that.

[59:55]

There is danger, you know. Yeah, so you have to let go of that. And with respect to emptiness, in the post-meditational period, through the power of the indenturation, from the perspective of emptiness with respect to objects, you have to let go of getting caught up in the psychedelic emptiness. And then with respect to the two-in-one aspect, through the power of the indenturation to the intrinsic nature of the two-in-one, if you're looking at observing objects in the post-meditational period, then... you shouldn't get caught up in the non-conceptuality of it all. So, in meditation, you get habituated to these three different intrinsic natures, but then, in the post-meditational period, you can kind of go overboard, either in your fixed state of attention, or in your kind of sky-like emptiness, or in your non-conceptuality. Don't get stuck in one point of view.

[61:00]

Mr. Urban or Beauty 442... 4216 Thanks.

[61:07]

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