The line five, end of the line five. Now here is talking about the great place, or the unchanging, the supreme, the unchanging, or the, what do you call it, Mingiro is what. Unchanging the great bliss. That is actually the try to achieve that great bliss, the wisdom of the great bliss, which is a combination of the emptiness, understanding of the emptiness, shunyatha. And then... That great bliss is seized by our dark mental self.

[01:10]

The nature of that is experiencing the great bliss. which means self. The da means the Tibetan word for self is da. And so there is no self. Therefore, it is called which means selflessness. And the great bliss is experiencing, but who is experiencing the great bliss? Nobody is, actually.

[02:11]

No such as ego or I. I is not the agent to experiencing the great bliss. Therefore, there is no I. Such as we call I. to behold. So whatsoever, whatever, there is nothing like that. We, so therefore, but may pass. Selflessness. And usually, you know, when we do something, you know, I did, right? If I hit the ball in the, you know, like a, to the target. The green eye did it. So there's eye with the impact agent there. The eye experienced the taste of the chocolate.

[03:17]

I don't know what was the experience. So we have a very strong notion of eye-ness. And in this yogic experiencing what you are experiencing the great place of wisdom is experiencing but not such as that saying is the zinzi guitar like when we say it is not that way it's something like that And the root tantra also stated, in this experience of great bliss, their wisdom has no beginning, no center, neither boundaries.

[04:26]

there's no nirvana in even that nature. The concept of nirvana or the concept of samsara is not there. Absence of that. And so this is a great place. And this is the nature of selflessness. So what is describing is the Supreme Enlightenment, the great bliss of the wisdom is there. It just tries to put into our words, in our language. There's no selfness, no self, that we, the common people think. Chisong Shos, So then the actual meditation or the practice, during the practice, you should also develop this kind of experience level of thing in a short period of time, short yet repeated many times, and meditate, Yamcha.

[06:02]

which is more like a meditation under that practice. When you do the practice, do it over and over, but it's short period. This is the Abadha practice? Well, of course, this is the Abadha practice teaching. Specifically, this talking about here is the yogic experience. The yogic experience, specifically our topic, is the indescribable nature of shinyata and experiencing of the definition of that sattong jimi. The definition of our self, selflessness, that nature of a characteristic of selflessness. that has described as a clarity at the same time as an empty.

[07:05]

And therefore, we should understand the two-in-one nature without creating a concrete entity of it, yet in the knowledge Probably you can say that in the knowledge level that you should know about it, should understand it, should conclude it into that nature. And then so that experience of clarity and emptiness of the wisdom of that nature should in a yogic situation, practice situation, then you... try to meditate on that, try to apply that in your nature of your mind, and then do it periodically, do it short period of time of meditating, saying that.

[08:11]

And then there is a success at the end of chapter 363. that actually means that try not to force to meditate. If you force too much and meditate, then afterwards you have a kind of creating what's called a disliking or a convulsion of this disliking feeling of oh I don't want so this kind of because of you force too much so you use it as kind of a gentle in a suitable manner of your own according to your own capacity of your time and time and the effort ability use the ability

[09:22]

and in other words take the easy easy way and to use the easy way and so they then want to get that a bad feeling about meditation so sort of developed enjoyment and the fun about it just learning that drawing a painting is just a don't obligate it as a force to draw all the time. But when you do it, you just enjoy it. And when you do it, it's like frequent. And then at the end of that, doing that meditation, each of sessions, remember at the beginning, there is one draw, which is the practice of refuge prayers and the generation of compassion and and then proceed in the main topic of the meditation of each of these things.

[10:31]

And then after you finish that particular subject of this meditation, then conclude with the sharing notes. And then it continues. Then this is saying, it is indeed that you now learned that all the phenomena of the dana, the nature of that is the absence of all the extremes. Part-time means extremes. What we just tend to learn is part distinctions. No distinctions or no partial. Partial, no partial. And without distinction or without extremes.

[11:36]

And the nature of that is intrapable, what's called, inappable. Inappable. The nature of this experience, what you experience is the ineffable, and it's beyond the ordinary description of the conception, not there. Jotel is ineffable, not there, it's gone beyond ordinary perception or conception, and shimi means there's no any entity. The basis of an entity is not whatsoever in this experience level. And it's the absence of root. Zathe means... Zha is like a root. There's nothing is a rotten root inside of that basis. It is just like a manga, which is a sky.

[12:40]

So my real experience of that... is experience of actually your self-nature is now is completely that you understood that nature of that is completely understood in this way and then you decide confirmed yourself and What happens is the lack of that knowledge of the identification of the characteristic of your own natural mind, lack of understanding of the dispute, you know, that what is described is because of... you don't understand, what many people do not understand, recognize, which is a lack of understanding of it, then all he or she is grasping into the I. I is the here, and the I is the entity, and the nature of entity, which is kind of a solid, like what we said at...

[14:07]

our eyes, big frozen, frozenness. That is called, some people, Tibetans call it Nga, and ordinary people say Nga, and Thak, sometimes they say Thak. You know, it's an interesting language in the Kulogua language, in Bahasa dialect, in the eyes, Nga, and then Western Tibetans, like Shikatsu, they say Thak. Yeah, it's exactly the same. But Hindu is what is called? What? Atma. Hindu is called Atma, right? And that Atma is the main way of holding Atma, or the I and the I equal, I, Concreteness and frozenness is the wrong way to do and to understand practice.

[15:17]

We would not have knowledge of the inevitable. You won't get it. So once you ordinary people, he and she, have this concrete, the entity is then, because of that entity, then you have this grasping. The suma is grasping, and zinba is the basis of grasping, and zinba means the holding is generated from this solid concreteness of the eye and the dark self. And because of that, the grasping and the holding, which that again produces the rope or chingwa is the tithing to embrace or tithing strongly.

[16:30]

Tanpo means very strongly. tight. So there is a kind of a tiding over and over, like a vine that it kind of creeps into over that, you know, over the objects, over and over. And it's just like roots that are, plant roots that, you know, the old plant roots, when you take it out, it's hundreds of millions of, you know, some sort of vein of those things tied it up. And so the ego, it is then trapped. You are inside of that, trapped. And then while it's trapped inside of that, is that you have a vision of the wrong vision. Toon yang is a wrong kind of perception.

[17:32]

It's called Thunang. All you get is in that situation that you only have the misperception. And so all sentient beings, that unliberated sentient beings, they are mother sentient beings that we call. They are... the enjoying seems to be the enjoying in that the misconception situation of that when you and that's the nature of sentient beings so therefore then we can the practitioners also meditate and generate compassion that by way of understanding of the generative compassion towards to the situation of the samsadha, the ball of, the string of ball of that, or is that happening that.

[18:54]

So you may generate the concussion, And this way is the proper way of generating the concussion. And that's one part of meditation. Also, Ningji Gomu, which is... Ningji is benevolence or sympathy. Sympathy. Empathy. Empathy, yeah. because empathy is something that we see that unnecessary shouldn't be unnecessary, but yet they are confused. The butterflies just jump to the fire, flames. Unnecessary. Yes. It is just like that. It is unnecessary, but

[19:55]

session beings are trapped in that basket of that nature of the samsara karma and then again which means in between the sessions of the meditation yogis those yogis and yoginis or practitioners Wangxi yula jia yanda tolmishuk bones. Tolmishuk means do not allow to attract, tolmishuk means attract the wangxi, which is the sense of organs. Wanggui shi, wangbo means organs, like ear, eye,

[20:59]

ears, eyes, nose, and so on. And each of that has a shiba, which is a notion of that. When you have some kind of things to see through the eyes, then the consciousness is attracted to that. So the one she knew, like jia yen, means do not allow to attract promptly or uncontrollably should not be attracted. Yogis and the practitioners should have some kind of restraining. which means whatever precedes to you through the sight or sounds or taste or anything that goes inside of you.

[22:24]

All of these things are it is it comes from shinyata yinle which is here is shinyata and it is a maya base it doesn't go beyond it not moving from the center of shinyata it does not come out of something else it is just in that which is also based on the reflection of the cause and factor of the interdependent causes, just merely interdependent causes, such as when you shout out something in the cave, we shout out and then it

[23:25]

the effect ego comes back to you, right? It's just because of pente. Interdependent. So everything, whatever sound, or the sight, or the taste, whether it's ugly or the beauty, everything comes out of nature. So it is just merely required charcoal jungles. It's a kind of nature of the agility or the characteristics, just about characteristics of your own awareness. It is that you should understand. But this nature, if we talk with just nature, you can say, oh, this is the nature of the thing, that phenomena of that comes. So you should understand at least to that. With that, you should understand in this way whether you're relating to yourself or to other sentient beings.

[24:43]

In other words, there is no concreteness of yourself or somebody else there, right? But you understand that everything is space nature of Dharma, a phenomena which is like Churyata. With that kind of understanding, then you proceed. You do the work. You get up in the morning, go to work. you deal with the people, and you deal with working, understand of that, and when you come home, you also understand, but you still have to function, you know, your ordinary, the functioning has to be maintained, and then inside you understand the reality of that absolute ease in that way,

[25:53]

intending and based on the Junyata. Everything is dead. So what that contributes to us is to make it more spacious, freedom, and less antagonism when the time comes or when certain kind of things come out wouldn't be chaotic situations. It's that flexibility of the situation. Right? And then there are one, two, three, four. Then I'm still reading on the page three, line four, at the beginning of that. Then the second example are the below the second examples are the same thing you can apply that says here all the three types of characteristics are the same as like just before and if let us talk about individually and examples

[27:22]

of the actual examples. And then, let us to say, first of all, let us to say, is the Gugbe Milam, the dream of the stupid person, right? Gugbe is stupid, and Milam is the dream, the dream of that person. Because I... This is a little bit about the speech problem. Here is a speech problem over that he would, as more of a word that cannot be delivered. What do you call a speech problem? Dhamma. [...] Speech Dhamma. Dhamma person's train. Dhamma person's train. Dhamma person's train. I see. Although that person have had a clear dream, but he or she has a defect on the language expression to express that.

[28:51]

It is not able to explain that, right? Likewise, if you apply that to our experience, yogis beginning to experience through the meditation, you just gain something, you're realizing something. Here is the one that says, with the basis of that realizing the aspect of that teachings of the precepts that's given by guru, or the teacher, or the initiation, which that tells, the guru tells you that your mind, you know, that all the perceptions of what you see outside, the object of phenomena comes out, or it is almost like a reflection of your mind.

[30:05]

And then again the Guru says that reflection of mind is nothing like a solid. Nothing like an entity of ego or self, frozen eye that you used to think. But it's not that. It is just like a Juma. Magician. Magics. Illusions. And Juma is an illusion. That illusion is also acts separated from the Bhagavad Gita and Chapa. Then here it is two extremes of existence or non-existence. It's the absence of that. That's the nature of that. So now it's illustrated. So then the students come back home and meditate and try to meditate, right?

[31:11]

And when you meditate, and afterwards, they begin to catching up. what the Lama was, the teacher was saying, and you begin to experience something that is extraordinary, and never before experienced your self-nature. Something experienced. But still, you are not capable of to explain that, exactly what is. And so, you know, often the beginning of the students say, I was I got something, I got really something, but I cannot tell any discipline point, it says. Students say that. So to that, so when she says, when you experience something that you cannot be explained vocally, so...

[32:14]

Well, at that time, what you should do is don't change that. Don't find out that any words are disclosing this and that, black and white. You should not be struggling to do that. All you should do is relax. And then the image is, without grasping to it, let yourself clear. it and try to generate familiar to it and then just leave get to try to get that experience more clear and aspect of an image whatever you get a given image of that your mind just try to meditate more and more and and that's the one that you should do see doing chas You just do it again, and the next time, you're getting it better, a little better, better and better, so that everything is better and better.

[33:26]

I don't know, they want to show you. Gosung Dildi, which means Gosung is the body-mind speech. Badly you meditate in a posture. Always you need to proceed with this. Generating the meditation on the compassion or sympathy or the empathy or the shunyaba or the great bliss or everything. It begins with the body posture. course room with three doors body and mind and speech but the first is body is very important to meditate straighten up the seven points of a barujana thing you do that and then then meditate and Then the meditation on the still, Tadarji Sheva, Tadarji Sheva is the present, the continuum of the consciousness, the mind or consciousness of this, this but ongoing presence of this, awareness of this is, is a,

[35:10]

absent of any obstacles of this they are holding to reward all the boundaries are removed so then kind of meditate in the color of that reflection of dangla means in the reflection of the reflection of that, the knowledge that you are dwelling, then look, try to look at it closely, inwardly, probably, look at it three-dimensionally, look at it, and stay as long as possible. Right? And... When that meditation is kind of more advanced, what you're experiencing is the clarity.

[36:22]

It's some sort of settle down with some of this clear, like a clear, like a I'm putting, what do you call that, the coverweight. Some of these coverweights have some kind of, you know, things that are inside of, you know, in the water that they have a sand, things like that. You know, when you shake it, and for a while, there's a lot of snowballs, and some flowers, and snowballs, and whatever. So when it, yeah. When it settles, then it begins to see there to, like, what is in it. Similar to that, when you begin to see certain glimpsiness, then you are experiencing that nature of that clarity of yourself. Then again, examine furthermore, you know, you have to kind of go back and forth, shaping it out, you know, questioning yourself, where is that coming from?

[37:38]

Where is that clarity is coming from? Where is that coming from at the beginning? What is the cause of the wealth of generating of the clarity? So when you look at that and then finally you won't find it at all anyway. So when you don't find it at that Lack of that finding, which is, it is not a problem, it is progressive type of thing. The profit or problem, opposite problem is what? Solution. Solution. It is a solution rather than problem. Solution is like a answer to a problem. Right. It is more like a solution than it is a problem. The reflection of itself, you could say.

[39:07]

the reflection of that, what you're doing is you begin to reflect something, but who's reflecting, where is reflecting, and that's the question now. What I'm reflecting, where this reflection is coming from, and where is going out, goes out, and so forth, so you're questioning it, and so then afterwards the solution is that you absolutely totally there is nothing nothing is out in us it is just like that and it's just like a a state and a Nankar which is a sky then they are part of Rangan walk on the near Devanas now they are beginning to see there there's no beginning of the reflection, of the clarity, I cannot find a beginning whatsoever. Neither I cannot find the ending of it.

[40:10]

There must be some more hidden in the middle of it. Park Du is in the middle. So if you look at pinpointing there, now must be in this between here, beginning and end. So there is a in between that is called middle. Now there is a hiding here in the middle. I'm just going through the middle, you know. When you look at that, still the end, the conclusion is that nothing is kind finding it. So it is called which is the kind of word expression of a Abidingness. Abidingness. Unabiding. Unabiding sky. Like a sky. Unabiding like a sky.

[41:12]

You can't apply any concepts to it. You cannot apply any concepts to any situation of time and space where you break down. You cannot find it whatsoever. Plus... I don't get nervous about it. Yeah, a lot of people only get away all the blocks. Yeah. And then it's called Tamarun. Gagmi is unobstructed. Stop it. unstoppable sky, like sky, like sky, unstoppable. Unobstractable or unstoppable. So, at the end, you look at it, you know, nothing will to become something.

[42:27]

So what is actually is, it is a gu and a debu and a no. A gu is the primary cause. Debu is the result of that. And then the no is the intrinsic nature of that. The both intrinsic nature of the cause and the intrinsic nature of the result. All these things are actually totally... There's a misunderstanding. There's nothing like that. So, therefore, it's the Si. Ji-vi-yang-ba-du, Si is the nature. Nature, even nature is not there. Some people say, oh, this is nature. Nature exists. So at this point, we come to the point, even the existence of nature is... Nothing.

[43:35]

The end. We are talking about this reading on the page 364 and just finishing the first line three, the couple of the Upe Melan, which is the The dream of the dam. The dam person's dream is finished. Now the beginning of Nela Tuba, which is the I Ching place. Tuba means I Ching. Nela Tuba, Nen is a special place. What do you call it? Tickle, tickle, tickle. Tickle. Tickle. Yeah, ticklish place. Chang'un is here.

[44:42]

Normal average people get a... When you touch it, you get a ticklish, right? Chang'un is here, which means if somebody is here and attached it to where you have a sensitive place, then you have a ticklish. When you begin to feel tickling or something, you know, experiencing too loud. But when that experience cannot be expressed, at least we say, I'm tickling. For The applying this example to our own practice is . So this is the same as previous.

[45:47]

The examples does not need to explain furthermore. Then the next one is , which is the Wongbu dewa is the secret place. If you have a female or male joined with the secret places and generating tremendous, what do you call, dewa, joy, bliss. And that bliss cannot be explained in the oral language, right? And it is also stated in the Tantric Uthantara. Pola is, I'm not too sure, Pola is female sacred place.

[46:51]

Pola is the male sacred place. Kakula is the female place. Jara means the joint. The list from that should understand. So I wanted to start by the right here. So the next one is the uncommon examples. So far we discussed about the common examples where they are applied to the meanings. Like this. There are three of those, right? Green and tickling. Green and tickling. Thank you. [...]

[47:57]

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