The subject is the example of the sour fruit. Sour fruit is a cure. Sour means cure. It's a K-Y-U-R cure. So having When you see that object of the fruit, some people know that the taste of whether it's very bitter or sour or sweet, he will already get the impact of the idea that he knows exactly, so already get the expression or some kind of a taste of the manifestation of that is water comes into your mouth producing the water that effect of the water comes inside of your mouth and that happens but the water will not come inside of your mouth if you don't look at it if there is no

[01:26]

The sourness of the fruit is on the table. So the water is dependent, because of it, it's interdependent cause to the object of that fruit. Therefore, there's a relationship with that. So the water would not be occurred inside of your mouth if there is no fruit. or if there is no food, a particular food, or candy, or the turkey, or the hamburger, or any kind of food. Yeah, the juicy, any kind of food. Therefore, it is not ceasing.

[02:29]

Naturally, water comes there. Therefore, it is not blocked in any situation of the existence of that particular thing. It is not blocked. It is automatically cut there. Therefore, it is not blocked or not ceased, unceasing. But, on the other hand, that particular water does not eject directly from the object of that food or the fruit and so therefore it is not really the birth given to it and so there is no birth directly there is no birth Likewise, Tishintus, Kewa and Chua.

[03:34]

Kewa means birth. There's a K-Y-E-W-A, Kewa. And Chua is death. C-H-I-W-A, Chua, etc. Then you can apply this situation of the unceasing and unceasing. on birth apply to the continuum of your consciousness and being in consciousness and being unconsciousness and it is the same thing related to that and so whether you are conscious or whether you are unconscious has to know the concept that we usually have a birth and a death and this entity of the concept of that is not like that exists in that nature of that although that in the condition and conventionally in our reality that we hold on to it oh yes I am live here I am live I'm not there

[04:49]

And then people start to die. Oh, now, gee, I'm not going to die. And they're so afraid about it. So the death, afraid, and birth, liking, liking, and disliking. And those things, notions are generated because of you are clinging to the kya wa and the kya wa. So therefore, you apply this to your existence. And like the Dedera Young does, from the poem or the songs of the Maasida, it's saying is, Just one should understand all the objective phenomena.

[05:57]

It's just like what we see, seeing sour fruit, by seeing sour fruit to generate inside of your mouth and water, and generating that like that, so you should understand. or apply this whole situation of ramen up everywhere with us. This is some sauce. Now the next one is about the... Oh. So the sound of fruit. No, fruit is one example. But if you can example, we have a sense of any blood. When you see the blood, people... say, oh, gee, you cover your eye, or anything that reacts, right? But the way it's unceasing is because it's part of an interdependent chain.

[07:00]

That's right. It's all saying it is not any situation, subjective or objectively, not situated as we, as ordinary common people think. It is not there. Everything subjectively and objectively like physical level our body as well as the soul consciousness everything is there is nothing such a thing that we think that this entity is existed independently by itself and it's because yogic scientific that they figured out that everything was just like that in this clear examples. Right? And yet this other reality or absolute reality is unceasing. No, that would be the interdependent chain. Yeah. Everything is interdependent. From namki, shrukne namki, which means from the form to the formlessness.

[08:07]

Buddha world, even Buddha world, everything is and there is no entity of anything. Now the next one is a Thakcha, which is echo, which is like a T. Thak would be D-R-A-C-K, and then the second syllable is Cha, C-H-A, Thakcha. Thakcha means echo. This is kind of a very clear symbol and if one is making a very clear sound either inside of their house where they have a high ceiling or if you go outdoor

[09:12]

If there is canyons, the big canyons in between the canyons, if you make a clear sound, after making a sound of that, just similarly, the echo comes back to you, just because they toggle to this. If you say, oh, Raman Gonga, you're good. He says, Raman Gonga, you're good. And then you say, Raman Gonga, you're a terrible person. And he says, Raman Gonga, you're a terrible person. After you, you know. And then he go away. He says, go away. So the same thing. Yeah. Yeah. Yes, we did.

[10:19]

That's before that. That's 350, 350. I know jump. Oh, because that's the first one I could. He's been skipping. We're going to report to you the truant, Dharmapala. What's happening is that when you make a loud sound in the cave, that's not there. It comes from the previous word. It doesn't produce from the previous word.

[11:21]

It comes out. It does not come out from the previous word. It depends on the same thing. The lateral sound is without the previous sound making it will not produce. That is obviously. So, therefore, it is here, the same, and then cessation. Yet, the previous sound does not jump out into the, becoming, does not, it is not becoming the latter sound. Therefore, it is this kind of thing. Right? Okay. No more. Again, normal, the previous, the sound, the shimmer perva, means it transformed into the next, the latter sound.

[12:25]

Therefore, it will not transform into the latter sound. Therefore, it is geomever. Okay? Just breath, the same breath, the same breath doesn't produce the echo. Yeah. It doesn't matter, it's about the netter that they're talking about. Yeah, that comes. Yeah, right. That's right. Yeah. It's like my paycheck, it's here but it's not.

[13:46]

It goes somewhere else. But it's unborn. It's unborn and unindeeded. The flow is unindeeded. Likewise, then again, the birth and death applied this likewise previously. Not much in the judge to apply this previously. Nge-shi-jie means to generate a definite or be convinced yourself. Until you're convinced to the knowledge of this unceasing and their unborn philosophy of that, tell them you meditate. And then after that comes, oh, yeah, now it is very true.

[14:49]

I got it. I got something there. Then at the moment of that get there, what you should do is relax. You don't have to be excited or, you know, proud of it or anything. Just relax. Do you want to kind of guide us to your own meditation? Sure. We can do it afterwards, maybe. Okay, okay. I think the example is, the Rajasamadhi or Sutra says, Chitaramita, which means likewise those people or some of those some of those people who live in the forest in the mountains and forest and and then the mother garden more or less from the crying and the laughing and talking and singing

[16:10]

songs and then when they do that in the forest or in the jungle or in the cave they can hear they can hear the sound of an echo what they've been making producing that but they don't pay attention to that they do not pay attention to it and they just don't worry about it because they know all the structure. So, likewise, all the phenomena of everything, not only the sound, but the feelings and the awareness and the senses and everything is, should understand that way. Right? You apply that to every situation.

[17:10]

Not only this sound. Then after that, you see this is kind of meditation type of thing. At the end of this dedication, prayer should be said. And Gye Wango means Gye Wango, virtuous dedication. more means to share, to share the dedication of that, dedicated, what you... Gain dealer means virtue. Noa means to share. Sharing merits. Sharing merits, yeah. And Then next one says So this way the Nyingji is talking about here.

[18:17]

Nyingji means Karuna or the empathy, sympathy or what do you call it? Well, there's slightly different meaning. Nyingji is Karuna. Karuna. Empathy. Empathy, okay, or pithiness. You have, from the point of view of the mother sentient beings, do not know that everything is interdependent causation. Therefore, they are kind of... I'm pretty, from that pretty, I would see that these people were so naive or so ignorant and I must pray and to dedicate and to let up their ignorance. And that is called the ngji, beruna.

[19:21]

Chamba is more like to give out something that you enjoy. wish to fulfill their enjoyments and so the different meanings so with that kind of meditation on the Karuna or the Ningji is the perfect way of delivering the meditation of compassion because you are now understood completely the situation of the truth, absolute truth, the truth of that contents of the birth and the cessation, the absence of these things.

[20:23]

And so you have clarity, clear understanding of the nature of phenomena. With that, it's called the perfection of the wisdom. I mean, the wisdom of the compassion generating the purest generation of the buddhita, or the compassion, you might say compassion. Ningji. Ningji is N-Y-N-G-Y-N-I-N... which means that in between this

[21:28]

And in between the sessions of all those things, you should read and to research on the effort of that. Put on the research to perfect your knowledge of that and to research on the subject of the independent course of teachings. Panjana Paramita Sutras and the profound sutras that you should study on it.

[22:34]

Make that you sharpen your mind clear and that the subject of the teaching of the independent causation of the subject is actually the the treasure of, treasured by all the treasured speech, speech that by all treasures, by the Tathagata, all the Buddhas, everybody was unanimously agreed that the profoundness of the meaning of the Tendhi, subject of the dente is the final teaching if that we understood if we see that if we see or if we understood that then it is so-called

[23:52]

Namgung Chowatani is very kind of the final, the fruition of the word Namgung means that, and Nampagundu means it in always or eternally almost you can say eternally possessed supreme knowledge that which is That is when you reach the stage of enlightenment of the Buddha. When you reach the stage of the Buddha, what happens is you will reach the footprint.

[24:53]

Eternity, almost like that. All right. That is repeated by the Buddha. And that is again furthermore illustrated in the Buddhist scholar by the, I think it looks like Nagarjuna, that Nagarjuna's uh... the uh... what do you call the sheeting which is the message to... what that uh... truth is uh... the king of [...] the king Thank you.

[26:18]

The note from best friend. Notes for the friend. And in that sheeting it says, It is called the subject of the interdependent source. Parthimusha. Not Parthimusha, but Parthimusha. Parthimusha. Parthimusha. Tibetan is called sometimes called Dinhjung.

[27:22]

Dinhjung is T-E-N and Dinhjung is like J-U-N-G. That's abbreviated. This subject of Dinhjung is Samujapanta is the most profound and rare holder as a rare treasure of the word of the Buddha. If one sees this treasure of the word of Buddha, And then which means that he who also sees the suchness of the Buddha Buddha nature, he sees the Buddha nature.

[28:38]

Now this one is the subject is finished Tendi is finished, okay? Subject explanation of the interdependent causation position is finished. Another different subject here, Jotel is called. The word Jotel means Jotel means Ineffable. Huh? Ineffable. Indescribable. Indescribable, indescribable, ineffable. J-O-T-O is called J-O-T-O is D-R-E-L. Like inconceivable. Inconceivable or cannot be described.

[29:42]

Unspeakable. Unexplainable. Undescribable. Indescribable. Indescribable. Jotel. Inexpressible. Inexpressible. Jotel is J-O-D, like you can put Jotel. Tal is D-R-A-L. Ineffable. Ineffable. Shay, do you want to spend a minute to kind of put this in context? Okay, that is then we can talk about that previously paragraph that explains of the interdependent causation, right? Well, I was thinking about, so you got these three points. Everything is mind. Mind is illusion. illusion lacks self nature.

[30:43]

For some time we've been on the third part that the illusory mind lacks self nature. And that had two parts. But all these illusions are interdependently originating. So the last two or three weeks I think we've been on that, three week examples. And then now we're starting to part that those illusions are also teardrow or inexpressible or ineffable. They're indescribable. That's why it's what they're just starting in. Why is it? Is that in your outline? Yeah. What can I say on that? It is, we are now starting 2A, 2E, 2C2. Which means? Establishing illusions as inexpressible. And it tells you the page numbers, right? Yep. Oh, and one interesting point here is that, um, this, uh, that, uh, this is, uh, Nordsham is commenting based on a separate work by Jaisal Drakberg Yeltsin called the Rinpoche Menmark.

[32:02]

And so there's also, you know, a short work which goes through the same thing. The author of this is... Oh, this one? What are we commenting on? So he's... Is that right? It's not the triple vision though. Triple vision is the control. Oh, no. Sin, there are three things, remember. Sin is the title accomplished in your mind. Sin and Guma. So there is mind, and mind is a mission. Mind is a mission. A mission is a mission. A mission is a mission. He was one of Satya Bandita's nephews.

[33:30]

Okay, here is the basic text. Okay, here is the basic text. It is said without separating from the meaning of the ocean of the satanist. That is the kind of abstract, what do you call the main source, information of the main source from the

[34:31]

main text, it is still like that. Then he says, what we call the modified meaning, the meaning of that is because of the you meditate on the taking of those the teachings into your practice taking into practice what has been explained previously you know explained all the union is the human object or the scenery outside of that view see the things outside object objected And then from the objective view, when you look at it or when you hear, when your senses, you rise accordingly.

[35:38]

You have a perception, right? That perception is called yunang. Correct? Yunang. Okay. Perceptions of object. Right. Perceptions of object. When you see the red flower, you get the knowledge of that flower. But that's about it. You're still not yet describing whether it's a rose or any kind of other flowers. But you see the red flower. That is called Una because that Perception is based on the object of what you are looking at. That is what Yunnan is called.

[36:40]

Whatever that Yunnan object is, is not separated from your consciousness, from your awareness, from your mind. This is the mind. It cannot be separated. This object of perception cannot be separated from your own mind. Got it? Then you touch him, you completely decide or you completely eliminate the doubts. That's it. This is the way. Now you have that... Yunnan is nothing but your own product of your own consciousness. You realized the product of the Yunnan is product of reflection of your own consciousness.

[37:42]

And that is consciousness when you're looking at that consciousness, that is called sinnan. the appearance of the consciousness, or awarenesses. Appearances of awareness is the consciousness. That, when you meditate that, analyze that, that is nothing but it is almost like illusory. G-Y-U-M-A. G-Y-U-M-A. And you come to the conclusion of that you are even semnangis nothing but how and it is humor and it is in fact almost like a false lineage and that means take out the doubts delete your doubts

[38:50]

Now that you got the, oh yeah. No, so everything is, I think it's, I understood every phenomenon, everything is, I think nothing but illusion. There's nothing. But if you stay there, there, that is no good. Because nature, human, usually is false. And so once you have a false statement, then you have maybe as a hindrance, you can detest, or nothing is there, everything is, you know, and then why not I should dismiss myself. You know, that kind of notion arises. So therefore, my antidote is, It is only that illusion is just all the consequences of the relative cause and the relative cause everything is interdependent relative cause energy that I realized that everything is a mechanism is that relative activity that's it

[40:19]

And that is the most important thing to meditate. All things are a miracle, almost like a miracle, you can say. Miracle. Maybe you can say miracle. Miraculous activity. Miraculous activities or interdependent cause. Miraculous activity or interdependent cause. Something like that. That's pretty cool. Yeah. And so then you will clear out all the doubts. At the same time with depression or the annihilation of all the prostitution or the annihilation of everything is cleared out. And so you will have a possibility of everything. You can be anything. You can invisible, you can visible, you can be a Buddha, you can be anything. allows us from this understanding of the indeterminative causes.

[41:32]

Right? There's a garden out of the returnums. Then see the garden out of the returnums. The contradiction of all these phenomena of that looks contradicted to me is already dismissed and relaxed. Then you will get the, everything fits well. You know, these art shapes, you can paint, and this the artist, you know, the good artists, they can make things, you know, nice. Nice composition. Nice composition. That's the high quality of mine. See? Then you can meditate and that everything is okay.

[42:44]

The okay sound is wonderful. Okay. whatever then afterwards still generating perceptions and the thoughts and the light and dark and everything still comes out then you know the secret part of that thing So therefore, a sacred part of that nature has no words, no conceptions, no human conceptions, no God's creations. Everything is completely liberated by itself. And so, then you will get liberation. And then, it's meaningless.

[43:49]

Now it's somebody named and infallible. Period. Inevitable. Inexpressible. Inexpressible is to just don't get caught in that word. But that was to just name somebody named. That experience is just somebody has to name for future people to understand that. It's just name doesn't worry about it. the name words I don't have to worry about. Right? Are you taking us to get this? Get that. That's right. Get that. I'm tired. And furthermore, how could it be an infallible situation?

[45:09]

How can you tell me more? How can you be infallible? Then he says, All the outside and the inside of the phenomena of everything is your own mind. You just maybe decide, because if I say so, your mind, sin. That nature of mind is Juma, illusion. That nature of the illusion is Gende, just about, just Gende, just, you know, just worry, just is important here. Just Gende. But just experienced person, the person who is just experiencing the Gende, that mind,

[46:15]

The nature, the mind of that person who is just discovering the identity is called Ranjik. He is now the person who is understanding himself. Ranjik. Ranjik. Ranjik. R-A-N-G R-I-G Understanding that everything is some leads to wrong rank. Well, understanding of that, first of all, that the outside or the inside of the phenomena of everything inside of our head and the outside of our head and what you see, everything is this All in absolute nature that lies upon your mind.

[47:22]

Lays on, relies on, or lays on. Then that mind is, then one thinks, oh, is the mind is permanent or not? Everest, how you know, permanent or not, then that is not permanent. That is like illusion, again. Illusion means that it's not solid, right? It is not permanent. It is a main component, everything put together, and it makes that. And so anything that is put together is not permanent. You understand that? What does this young ken mean? Young ken means the one we will experience. So ken means so economic. Ken is the dual. Yeah, and then this means, and then you can underline the language means.

[48:32]

Language means here is the Muslim dreaming. The panggang parameda is Muslim dreaming. Chiraparachin is panggang parameda. Perfection of wisdom cannot be explained by any words. It is a spiritual word. It means it is only the object of the experience of my own awareness. So the perfection of the wisdom only can be experienced by the person who is analyzed going through the step-by-step and or understanding the order and the innate phenomena and based on your own nature of mind and then kind of illusion and interdependent causation. Through that process, then you understand the so-called production of wisdom or the identity.

[49:38]

All right. And then, one, you always meditate there at the moment of that rendic, the self-realization of that moment. And then if you look at that, again, furthermore, and look at that who is perceiving what is like a perception of that perceiving and look into that furthermore and then you can see what they call the then you see from that intrinsically you cannot be

[50:40]

any judgmental about the characteristics and the place and directions and the colors and the shapes or anything. You cannot see that knowledge of who you know about that and look within that awareness and look at whom I am and then you can see the actions of all the characteristic of any of those, you know, places and the deletion and the colors and the shapes and everything. Don't we examine, examine? Examined? Examined? We didn't judge in it. We still won't understand. And I've got a, you really come to the final conclusion, yes? You know, we can go, so I've got no, in that all, we need, that's my, it has no power. Yeah, you first know our characters together are getting dead.

[51:44]

They are killed and raised. And when that comes into bed, then look, he's couldn't find anything. Logically, therefore, there is no entity. It might exist. At the end of the smallest portion of us, the time of the space, and the dad had KK, and there was nothing there. So, you know, uh, uh, what they call it? Uh, yetamine. Uh-huh. Yetamine doesn't exist. Many different. So, they put it, you know, often, uh, what is the government doing? So, you know, [...] what is the government doing? So there is no, a stop. No, he doesn't have a stop. No, he doesn't have a stop. No, he doesn't have a stop.

[52:45]

No, he doesn't have a stop. [...] But you cannot completely decide it there, you see. You have decided none of this can be left-side, and then it's all good. So you're not a middle pal. So then searching the thing is the mind of a person who is looking through it, who is there, are searching, to go, or, [...] That nature will be so clear, and when you look at it, it's like, okay, but when you try to curse it, it's just like an angel to a angel in church. When you laugh and you see that, so I'm beautiful, or try to hurt it, it's just, you know that.

[53:53]

Okay? So, that community of all of you, will not stop at all, but I need to bless you, man. All of that. Yeah. I'm grateful. So therefore, it's a never-main. Never-main. [...] Never- So there, what happened to you then?

[54:54]

In the yogic, the mind of yogic, when the mind of yogic, why are you clear up? At the same time, when she has a clear mind, it is also empty. At the same time, when it's empty, it is also much English clarity. What? So, therefore... So, therefore...

[56:03]

Therefore, their existence and their existence are not in the same team. It is not in the same team that they exist. What do you do with them? Why does it not exist in that way? I don't know. I don't know. I don't know. I went into the fire, and I got to tell them how we learned what I did to go.

[57:09]

I did it in the middle of the road. I did it in the middle of the road. I got to feel like I had more time in the road, right? But then he had come back. And then I was going to go to bed and go to bed. Yeah. And they don't want it to hug. And they had to bring me to bed that I am. Yeah. [...] I don't know what to do.

[58:30]

That's a good question. Oh, just for your political extremes. I have a news too. You're in a place where a job is being objectized. And there are four extremes to be included. Right. There's only a thing that you left, but I don't know that. Because you can't come out for a minute. Repute. [...]

[59:33]

Repute. Today, you know, John is reminding me from the point of view of that in that point of view of that is not a kind of thing or anything it means. And there is nothing to do about it by anyone in that I love it. Therefore, I cannot be explainable to what I learned from you and my experience determined to learn about it. I will do this to you. All right. No, they can. Thank you.

[60:13]

@Transcribed_UNK
@Text_v005
@Score_43.04