All right, we'd like to discuss about this, the Jidun Sumba, which is the general meaning, third meaning, third chapter or the third section, talking about the Renxin Miei Barakuba, accomplishing the no nature, without nature or no nature, no naturalness. No nature is not talking about because there exists nature, therefore there is no nature. It's not like that kind of argument. Here is what it is talking about.

[01:01]

Now, all the phenomena of the mind is emptiness as well as appearances. Nangtong is called. That is also like gyuma, which is illusion. And it's just like an illusion of the nature of the mind is emptiness and clarity. Having established previously, so the nature of the mind is already described as examples of the mirage and the reflection of the moon, and all Tokpa, and what else?

[02:04]

That's right, and the city of the Kandaraba, and the clouds, as well as the rainbow, and the beams, and so forth, right? has already established. Now the nature of the mind is clearly described as those examples. Because of that because of the having exist. Therefore, it is not exist.

[03:12]

It is not like that. Tenor? What? Well, that's three double negatives in a row, doesn't it? Right. Here is showing is the Renxin Meiba which is why we like to understand the terminology of the Renxin Meiba. without nature. Maybe it would be like without nature, right? Without self-nature. Without self-nature, you could say. Without self-nature. That is the subject of argumentation of that.

[04:16]

There is no any conception of whether it exists or not exists. Question about those things are negated, put aside. So they exist or not exist, or it is or not, it is not. And also those kind of questions or the concept of argumentation, definite divine should not be defined in this Reng Xin Mebe situation I'm talking about Reng Xin Mebe situation self no self nature so therefore what it is necessary here is it should be said meditation wisdom two in one in this

[05:24]

uh in alumni teaching and in the terminology of the renxing member is actually in the quality of that method and wisdom is in two in one and that is only expressed here and uh it is necessary to say and it is necessary to define in this way method and wisdom in two in one yeah there's this That is to say that the Indian pundits, what's it called? Kotaliba. Kotaliba, a Sanskrit name for Kotaliba, Tibetan is . He also wrote inconceivable sort, inconceivable kind of practice. in his written, said, something like that.

[06:39]

It is, again, without self-nature, because of that nature of that, This is poetic in form, so it's a card too, it's a template for me. By the nature, by the nature, which is, there is no nature. So, I mean, through the nature which lacks soft nature. Okay, through the nature which lacks soft nature. Then, it is situated perfectly in a manner of the wisdom. Philip Chan, Yang Danes. The method is the doer to increase the generating matters. The act of a method is to generate something. And the act of the quality or the act of significance of the wisdom is to indicate or to tell the absolute truth.

[07:49]

knowledge of the intrinsic nature of the selflessness. And that's the wisdom part. And the method part is from that to manifest something, generate something, mandala or deity or Buddha or enlightenment or even samsara. Samsara is manifestation of samsara's suffering and the realms of samsara. It would be the method and the nature of method and the nature of... So how is the method and wisdom works, primarily work. That is, I don't know, quite sure. It is shown by the profound teachings.

[08:49]

It has been said, referring maybe from the mouth of the Buddha had said. Then, it is also quoted from the Kalachakra Dantra. There is a very famous... Vimala Prabha. That is in Sanskrit, right? Tibetan is called Kalachavra Tantra. Commentary is called Timiwur. It's called very extensive. The Deva means the commentary. Chin means great, great commentary. It's called Timiwur. Timi, Vimala, what is it called? Vimala means, which means stainless. Stainless light, that's the name of it. In that stainless light of the Chalat Zagran said, And therefore, in the power, the direction,

[10:08]

or the position of the nature of the selflessness has been said, the Lord Buddha said that there is no directions. There is no directions. Therefore, it is called the Renshin Meiba. There's no... any... way to... describe it. That is, here it says what does mean direction here. The direction means here is material or the non-existence of a material or existence or non-existence or it is Or it is not.

[11:09]

Or it is one, or it is more than one. Or it is permanent, or it is near it. Or it is existence, or it is samsara, or it is nirvana. It is a form, or it is formlessness. It is sound, or it is not sound. Or it is moment, or it is not momentary. It is passion or it is not passion. It is hatred or it is not hatred. It is ignorance or it is not ignorance. So those, all these kind of thing is to call the direction of the speech or direction of the concept of all that concept of teachings beyond that is to call the selflessness, nature of nature. Here is talking about them. Just give you this moment. Genetically? Oh, yeah.

[12:10]

So such as discussion of those ignorance and the not ignorance, although the hatred and not hatred and so on and so forth, those things are just about pinching. It's only back and forth is kind of interdependent. situation. It's just merely an interdependent situation, right and left, and black and white, and day and night, and so on and so forth. It's just one interdependent because of that. And so that is called the choc. And because of that kind of nature, it's absent from this nature of that selflessness. nature. That is Mahapari Nirvana in a situation that every Buddhist believe or that is the way the Buddha enters into Mahapari Nirvana in this nature.

[13:33]

So there's nature of the Rengshin Meiba. In Rengshin Meiba, nature that goes, when people talk about that, Yirvana means that it's going to be in the nature of that. And that is that. That is all Buddha's goes in that one door. The wisdom is talking about the nature of the wisdom within that wisdom as absent of the oneness or the multiness. So the wisdom which is separated from one and me. That's what wisdom is. Absent of all the concept of separation from the concept of the one and the many. That is called Tekonani, which is da-da-da-da-da, Sanskrit.

[14:40]

Tekonani, darkness. Suchness. Has said that, that is clear, has said. And it is also called from the, the talks-based, again, that inconceivable writing from that, It is one can declare, proclaim that Buddha, nature of Buddha, if there is no any parts, any concept or parts, directions, any thing that is called Buddha. Not as very clearly there. And one can declare that. Buddha is that. Has no any parts, any right, left, black, white, blue, anything.

[15:41]

And it is also stated that particular subject is teaching the text. It's called To, again, to establish furthermore this nature of Reng Xin Mepa. That Reng Xin Mepa is very important. To accomplish two, what's it called, Duba? Establish. To establish in a manner of interdependence. There's one. First, she established this. based on an idea of our philosophy of the interdependence.

[16:42]

That's the first one. And the second one is to establish in a manner of the... Ineffable. Ineffable. That's the hardest for me. It's hard to conceive of being ineffable. I-N-E-F-F. E-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F-F- cannot be described by the human language, in other words. Maybe the Buddha can talk about it.

[17:44]

First is to establish a knowledge of the interdependence. Bindi is called interdependence. The name of that interdependence is Bindi. And ineffable is Jutel. Dindi and Jutel, these two terms. And establish these two things. The first one is, has stated in the main text. And that is called the power of others. Power of the, independence from the power of the others. What is that meaning of that is? It says here, if the illusion, so-called illusion or humor, the magic, if there is one that is accomplished by its nature, and then it says,

[19:00]

If that Guma is accomplished, illusion is Maya, Guma is Maya, right? Maya is, if that Maya is absolutely accomplished by its nature, then... If one holds that. If it holds that, hold it to a yinus. All right. What's that? The illusion is self-creating? If one asked, it's, uh, uh, uh, Tunnel Tuber is kind of a, uh, way it is. Actually, there is a, uh, magic, and there is a solid magic. There is a absolute, uh, uh, magic is there. Uh, The illusion is by itself independently. Independently, it is an illusion or the mind is all by itself.

[20:06]

If one raises a question about that, then the answer to that is not. Do you want to turn it to mind this? It is not accomplished by the nature of it. It is not that. It is. Whatever, such as how much of the concept of, as one said, this concept of existence, whatever the number of many ways to describe existence, have had it. That is just a . It's a view of that name. The label.

[21:12]

It is existence of whatever you say that is. It's just the label. And to that label, you also attached to it with that label that you have a strong kind of attachment or very strong belief in it. So that belief exists if the question realizes maybe the existence of The Maya, the Juma is maybe not true, but the Maya belief of the Juma is maybe exist by itself. That is also dismissed here. That you believe that existence of the Maya or the Juma is not the definition of the Juma.

[22:17]

It's a part of your illusion of the mind, but it's not a part of the human. Well then, is there is nothing, is there, maybe is there, should we believe that there is nothing exists? They were in the mission, they asked, well then there is nothing is there? And then question that is, it is not, it actually is not a saying that it is not completely, not exist. Right after that, when you have a concept of non-existence, whatever you have it, how much you have it, that is also called the view of the meelation. It is just the view of annihilation.

[23:21]

Neolism. Neolism. It is a nihilism. So if you may be attached to the nihilism, the nihilism that you have, that nihilism-ness, over some kind of idea of the nihilism, that is also not part of the humor. It's not the definition of the humor. Then the question is, well then, neither of these are they both that coexist. here is talking about both of them exist and non-existence is simultaneously in appears on the nature of our humor is it is it or not simultaneously exist not exist and that answer to that is it is also matter of these two things non-existence

[24:44]

neither the simultaneous of the existence, nonexistence, you cannot do that. If you have that, having exist and not exist in the center of that, in the middle of that, if you have that kind of concept in the middle of the existence, in the middle of the non-existence, And that you may have also raised a treatment, the belief system of that, in between that, that belief system of simultaneously happening, all the negative and the positive together is also, it is not relating to the subject of what we are talking about, the humor, the illusion. It is nothing has to do with it, because this is your own imagination.

[25:49]

But you have nothing has to do with that imagination. And I have said, Well, then, what is it? How [...] is it? Then it's to say that in the nature of situation of that, in the nature of that, in the nature of that, in the nature of that, has no birth, no cessation, no change. defined or not accomplished by these changes or transition transforming or a season or becoming of an all of these things are completely in the nature of self they are the same maybe nature has nothing has to do with that right

[27:12]

which should be translated as the transition and the changing and the cessation and birth. While that, because of the cause and the factor, another cause and the factor, circumstances, but with the circumstances of that, therefore, birth and cessation and the transition and just... Seemingly, without interpairing, or the, without counterdictoring, seems to appear because of that is the dente, dente diodium, because of the interdependent connection.

[28:34]

Just the interdependent connection, this seemingly, this appears. to us, just like a fabric. Beautiful fabric is the warps and the warps. What do you call the warps and the warps? Warp and the warps. Warp and the warps. Warp and the warps just put together. First of all, the what's called the fiber. Fiber of the tiny, tiny hairs are put together, make a thread. And then that thread is also the one makes a woven mover and then makes a beautiful put a design and that there is called a piece of fabric and same thing is there because of that interdependent cause of that is appears the mind self and the appearing of our consciousness and the forms and

[29:37]

And everything is in this way. It appears. While is the nature of that, each of these fibers, of a single fiber, and nature of that intrinsic nature of single fiber, fiber can be split into many, many portions of apples. Finally, that you can completely, you cannot, and there will be like a space empty. And so it individually does not exist anything. And so therefore there is no, when it comes to the final mathematically to find out and then it's no, you cannot find a birth or the cessation and the existence of anything. And that nature of every subjectively and objectively anywhere, Therefore, while happening that at the same time, because of the interdependent course, you have something that we have, appearances, experience, that level you can cover with a sense of experience, level, sense of experience, sense of feeling, sense of knowledge, sense of everything is that way.

[30:59]

So, okay, that is clear, right? The sense of the... Everything. Everything is... Everything is interdependent causes. And the nature of, intrinsic nature of events, they're what is called a... Heeluk. That's called Heeluk. Heeluk is the way it is. The way the truth. Truth of the nature of how we, how its phenomena itself is. It's called Heeluk. has nothing to do with birth, neither to death, or being born, or being seen, secession, or anything. It's completely, it's a , which means that non-describable, no words to be described. No describes, nothing, sorry,

[32:02]

That is the we should understand. It just merely is a dente. And Satyapa, particularly Satyapa is somehow because of the Virubha, he's very, very believed in it. He's kind of believed in dente. So that's why the Dendee is very, very important. The topic of Dendee is an important issue. And then it's also said, for the root center, Dendee is that data. Dendee is that... It is instantaneously you can make a fire because of the rough with the hand of the person and also the rough material like such as wood, two types of wood across each other.

[33:21]

Therefore, you can just have a fire. You need to ping And of course, you need the person who is doing these things. And so those are called circumstances. It's called instant circumstances. of those caused to generate fire. And then, if you break these things down into question, put into question about where exists fire. If that fire comes from the wood and you cannot

[34:27]

If the fire exists in the wood, it would not be survived. Yeah, you can't find the fire in the wood. You cannot find the fire in the wood. If you say that fire is in the wood, and it will be burned by itself quickly. Then, whether it's archipane, which is other archipane, something like that, right? You cannot find the flint or the... the stone is that fire stays in the stone and does not exist. So then, is it that fire is in the hand of people? It does not, of course not. Fire is not in the hand of the human being. If you find fire, You cannot find fire itself anywhere.

[35:28]

Here, you cannot find it. Here, you cannot find it. Here, in the end, you cannot find fire. So therefore, the nature of fire does not exist, or not absolute truth. Neither it is not a liar, too. It's not a lie, because when you do that, it's fire. So it is... There is neither of those question about the truth of fire and the false of fire is negated. There is nothing about it, talk about it. saying that the yogis or the students, they should know all phenomena is like that.

[36:28]

If you do something, you can happen something. If you meditate, it's impossible to become a Buddha. And if you don't meditate, you won't happen. And the Buddha is not the same thing you can apply. The fire and the Buddha is you can apply it in your mind. Same thing. So, Rinpoche, you say the fire that is not open to reality, doesn't exist from its own position. It has to be dependent on all those other things. That's right. Some people say Buddha nature is in your mind, right? And that is the question here. It does not really exist in your mind. But if you do interdependence because of that, if you practice, and it happens, that it's just like fire, and it's a Buddha. Because of friction, and we practice that, or interdependence, because of circumstances, because of that, then you can have a Buddha, or a demon, or anything, you know.

[37:43]

So therefore, identity is very important. Now here, it's called the Jizuru Buche, Thakwa Jansen says, So the so-called Maya. Maya has no intrinsic nature of a Maya. It does not exist. And what is actually happening is that one day that in the Tibetan, from that birth and cessation and the existence, just one day in the dependent causation, but there is no birth, no cessation, no existence. Anything is absent. Geoang, never is gone. Geoang means birth. Geoang means cease, cessation, never means stillness. Abiding. There is nothing.

[38:47]

We all, everybody is Tinkane Sun Tawa. Everybody is Tinkane Sun Tawa. You can say that completely. Everything is Tinkane Sun Tawa. You know, whether it is such a Nyingma, Geju, Kilu, whoever is the tenants, you have to say that Tinkane Sun Tawa. All phenomena is absence of the birth, cessation, and come abide. All from heaven to earth, everything. All from heaven to earth, everything. All from heaven, it never comes out of the tower, tower means separate. Separate, absent. Kamana really never arises, and never really remains, and never really That was an association. That's right. And therefore, it is called a jyoteh. Therefore, it's an affable.

[39:50]

An affable situation. All phenomena are an affable situation. You can agree that. You can say it. You seal it. You seal agreement of that. Absolutely. Then you'll be right on the target of the Buddhist. This is a philosophy deeper than that. This is talking about the Shilu. I told you, Shilu is the intrinsic nature of that. What do they use? of what is of my mind and what is object of table and everything. Yes, the true nature of that is called Xilu.

[40:54]

And that is talking about the Xilu is in the national tower, absent of all that Britain's cessation and the calm abiding. And also, therefore, it is one merely can't call to death. It is absolutely terrible. All phenomena are the shi-nook. The nature of shi-nook. No, they're not all phenomena. The nature of all phenomena Intrinsic [...] nature of all phenomena That's right I cannot say a word Intrinsic nature of all phenomena [...] That's right I cannot say a word Intrinsic nature of all phenomena [...] That's right I cannot say a word Intrinsic nature of all phenomena That if you say it correctly Say it correctly Then it's still in we are in a problem

[41:59]

Ineffable, really. If you say clearly, if you say clearly, then it's still we have an obstacle. So you must say something mambo-jumbo. Ineffable. What's the teven word? What's the teven word? The children. The bad word is what? Chuddeh. Chuddeh. We all know what we're talking about. Chuddeh. [...] Jepa. Jepa means speech. Separated from speech. You can tell, speech. Inspeakable. Inspeakable. Got it, got it, got it. Yada, yada, yada. Move. Move. Right. That's why the Zen people say move. Turn time. Turn time. Now it's even talking about them. Furthermore, it's getting that pounded to us.

[43:00]

How can you tell me more about the absolute, absolutely there is no burden, no sensation? How could it be? In this absolute, how can generate a birth, with what circumstances, what kind of circumstances can also generate it in the absolute, or what kind of primary cause, you mean the cause, which is du sigma, du sigma means Shiku means kind of what is called a dissolution. Is it absolute is born from the dissolution of the primary cause?

[44:09]

Dissolution. Dissolution. Shiku means dismissed, dismounted. It is now dissolved like a cube of sugar put your water and it dissolves, right? That's what Shikpa means. Untied, undue. Is it the primary, the turn number in absolute sense? Is it everything is because of the dissolves? primary cause. Is that the way of absolute meaning? The thing, maybe in English mixed with me, does it arise from, if it arises from the dissolution of one cause, then that dissolution itself has no matter as an entity.

[45:24]

That's right. And then this finishing that is finished. Or the dissolvent, I guess, which dissolves. Right. Because if it's dissolved, then it doesn't exist, right? Because it dissolves. Right. The desorption of the act of the desorption of the circumstances of the desorption, the nature of that has no entity. Because it dissolves. I mean, there's no... Whether it's dissolved or not dissolved, but there is no entity, basically. Well, if it existed, I think what they're saying is if it existed, it wouldn't dissolve. Right. Because, you know, if it's a lasting entity, it wouldn't dissolve. Right. So the cause can be something which is dissolved. Right. If there is a deduction, that is not an entity of a permanent, right? construction of the magic or the Maya from that the destruction or the deconstruction of the Maya the circumstance of the human itself also happening

[46:49]

And then at the same time it is giving a fruit already, David J. Sinbeth, Guma is talking about it. From the deconstruction of the illusion of the Guma, without the deconstruction of the primary cause of that Maya, and it's already giving birth of a result already. So therefore, if that happens, if that is already giving the result, then you would accept that the cause and the result deliver simultaneously.

[47:58]

And so there's no such thing, cause and deliver simultaneously. If you do believe that, if you eat food, you are eating shit. Right? So, but I'm losing you somewhere. This is all about the deconstruction of ayah. If the cause, in other words, cause and the result of these simultaneously exist. This is similar to Nargajunas. This is Nargajunas in effect. I think it's not the Maya here, it's the cause. That's Gyumashik. [...] Without the deconstruction of the primary cause, at the same time, the deconstruction of the circumstance of the primary cause, and if there is

[49:18]

Without that, it has already delivered the result. What happened? Retire. So before they considered the case, well, if the cause dissolves to produce the result, then that cause never really exists because it dissolved away. This considers the case, well, if the cause doesn't dissolve, mashitpa, if the cause doesn't dissolve, Then the cause and the result are there at the same time. And then how could the cause produce the result? Because they are there at the same time. That's right. So an acorn is not an oak tree at the same time. If the acorn sat there while the oak tree was there, this acorn couldn't have produced this oak tree. But if the acorn devolve some person's young tree and say, well, this acorn may really exist because it devolved away. But if tree and acorn do not occupy the same space itself, how can the colors create a tree?

[50:23]

How can the acorn create a tree? What was the question? Just philosophical pandering. Say it again. Say it. If, if, okay, if the, if the... Remember that, remember that also try to remember That fire story. Right. Okay, remember that too. Okay. Okay. Now I'm totally deconstructed because I can't talk about trees and fire in the same time. No, no, they're not burning seed, but the deconstruction of the seed of the coin and also the tree. Right. If the seed and the tree cannot coexist simultaneously, otherwise, because then how could the seed cause the tree? But on the other hand, if the seed and tree do not coexist, how is it possible for them to be the same thing? How is it possible for the seed to become a tree? That's right. It is only independent causes.

[51:27]

It does not exist a tree in the coin. Neither the coin does not exist. The tree body was the soil and the water and all that. Remember, I told you that the fire is the fire. It's exactly the same. It is exactly the same. The coin and the tree situation is the fire. Everything is just dependent causation. In this sense, primary cause doesn't mean the same thing as, say, prime mover or source of the entire universe. Primary cause is a cause of... A cause of that particular one. Yeah, yeah. And then there will be contradictory about

[52:31]

The cause doesn't cause the result. It's not necessary for the cause to cause the result. The cause and the result are existing at the same time. The cause and the result is already there. That's right. The result doesn't cause, right? So, the Te Vena requires this logic, or the science, or the knowledge. This particular way of cutting, If you examine carefully, the entity that arises from the birth, if you try to find It will not find at all, even if you split like a hair, the top tip of the hair into a split into hundreds, you cannot find it.

[53:48]

And therefore it is Kimi Namgatabu, therefore it is just like a, what was called a birdless scar. The solution of the seed from not dissolving then the sprout doesn't arise. Right. Sprout. Sprout does not grow from neither the dissolution of the seed or that.

[55:00]

It does not grow. Chiji is referring to the Buddha, I think. All the birth is youth understood. I think Lord Buddha understood everything it is like a sky, space. From birth would you have understood it? Buddha understood. All arising is like this. So just like the sprout doesn't arise from the dissolution seed, nor does it not arise from the dissolution seed, so similarly, all arising is like that. That's the Buddha things. The kind of Nagarjuna kind of poem, you know. Nagarjuna understood, you know, he think, think, think, and then he finally wrote a poem

[56:02]

I was thinking about it. Therefore, the cause would not become a result Therefore, it is without depending on the cause, there is also no fruit, no result. Therefore, it's called no cessation. So, kye wa mepa is a very, very philosophical term.

[57:07]

Kye wa mepa. What's it called? Unborn. Unborn or unseasoned. Kye wa. Kye wa mepa. Kye wa. [...] Mepa. without MEPA, M-E-P-A, your MEPA, and G-A-P-A, [...] G-A-P It isn't a sentence before me. Then I ask, therefore, due is cause, primary cause.

[58:13]

One member means will not come into a result. Therefore, mepe makes a kind of reasoning... Conjuration or... Because of that. Because of that, it is called kyoa meba. And because of the kyoa meba, because of it has to depend on the cause. Without it depending on the cause, it would not come to the result of a fruit. Therefore, it's the kyoa meba, kyoa meba, kyoa meba. I don't understand the fact about the cause will come to result. I'm saying that just by this reasoning we went through before, we saw that the cause can't let cause result, cause can't be simultaneous result, cause can't come after result, but case is not considered.

[59:19]

So because the cause doesn't become a result, then things are never really born. But without depending on the cause, there is a result. Right. That denies the reason. Because of that, there's no cessation. Yeah, so we have all this problem between close and close, but still, stuff happens. Acorns would go on with earth, oak trees come up. That's right. Well, that's it. Well, I guess... What's the page?

[60:21]

The page number is 345, line 3. that they've happened next to you nowhere so that's right that's

[60:37]

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