Now it's talking about the conclusion of the practice. It's sharing the merits, which is very important to all the Sadanas, every practices that are very important. the beginning and the middle and the ending part of it. The ending part of it is called the , the sharing the merits or virtue. Goa is virtue. That is usually each sadhana That whatever, each session, whatever you do, is that end of that session that is text, the verses that you can have to recite.

[01:23]

Which means that by this measure, quickly that I will reach the state of Mahabhadra and also as well as all single beings to the state of Mahabhadra. That is like kind of a verse instead. You can find it easily in the sadhana or the section. Nice and true thing is that they do. They do also, but then And then kind of a viewpoint is that the practitioners should understand the philosophical viewpoint. Is that all phenomena of every phenomena has no... Whatever is the bed and the cessation and...

[02:32]

coming and going and happiness and suffering and the gathering and the dispersion all the situation of those things wherever there is there is no absolute around to be true there is no any entity or diamond That independent dharma is nothing in their karyan dhukkas. There's nothing in their independence. There's nothing in its independence. And so, realizing that, then you can share a thought of that. That's the nature of the emptiness.

[03:34]

It's nothingness. It's the main characteristic of all the phenomena. Yet, Tethavan Madhobar are ordinary sentient beings without understanding of that. Lack of understanding of the nature of that. Well... usually that holds, sees permanent the truth and the attachment to hold and to the phenomena of the self and others strongly. And there is called that which means that the self-holding of phenomena and knowledge overall, generally, there are two types of ways for ordinary people to try out.

[04:59]

One is coincide benzene, which is the person gasping of person. Person is as an entity. And 3D benzene is the old phenomena of the overall phenomena. Everything is also hidden. So that is almost like a metaphor for a year. It's like a demon. It's kind of evil, kind of a self-entity. Holding is like an entity. That is like a demon. It's empowered by the demons of their self and to the attachment of that. So therefore, you should generate compassion to all those mother sentient beings who are bewildered at the temporary, that they are bewildered in the nature of the two types of self-holding.

[06:29]

So you can kind of generate compassion in that way. So this, that yinji, it's called yinji, it's kind of empathy, generated empathy. And this is the kind of yinji, it's based on the compassion is because of the phenomena of the general sentient beings, the way they are bewildered in that environment, objectively. So that then, in between the sessions, every day, which means in between the sessions, all the phenomena of the appearance, all the appearances, and also the self-mature of that, everything is not born from the beginning, and neither do you see the stopping your birth.

[07:56]

Everything is absent of that. Think of the Torah. Well, it is that nature of that is always being. Think of the Torah, separated from the so-called secession and birth. But in the seemingly seemingly to our ordinary mind, it appears there is a happiness, there is suffering, and so there are all kinds of varieties of appearances to, uninterruptedly, comes out naturally, seemingly naturally, and rises within our mind. And so that is, we should also understand, it is just a matter of Nothing has to do with it independently.

[08:57]

There's nothing that's acting independently, but it's just like an obedience of the independent. Just in the direct correlation, in our opinions, it's more easy. I should adjust everything what you see is not in a certain heritage position. And so you should recollect that and depart that kind of analogy all the time. It's currently you just think of it. And then there is two types of the expression of mental inflection is called a guine-nyomong. And the man-jong identity.

[10:00]

So the guine-nyomong is what the ordinary people perceive. There's some sort of nature and that. due to the fact that we are dual-minded and strongly misunderstand the subject and the objective view of the entity, that is called a reunion. And then they are part of the Namjang Chogu Dendi is the interdependent course of everything. It's wonderful and just kind of a magical or miracle aspect of the phenomena of the samsara and the yavana.

[11:10]

All that is encompassed in Namjang Chogu Dendi. and in that nature that it should not be yogis like ourselves, should not be confused or should not be taken as a conflict. Chanting music is without conflict of that. And so you should apply. In other words, the dvinayama, aspect of the mental inflection of appearances should be applied by the knowledge of the interdependent cause that help to that instead of blaming it

[12:16]

Instead of destroying it or instead of looking into it negatively, but it is more like to bring it into kind of good quality. Without blaming, criticize. Without criticizing, without conflict. in the situation and reality. So there is a conventional reality and absolute reality cannot be conflicted together. In other words, conventional reality, without conventional reality, cannot be also explained the absolute reality. And so with that conventional reality, is that contributes, it is a kind of a bridge to get to the other side of the absolute reality.

[13:24]

And so this way, along the lines, to the situation of what needs to be taken, what needs to be rejected, It should be kind of understand gently. Sobha is kind of careful. Probably you should take diligently, you should take that knowledge, knowledge of that without kind of declaring. without separating the appearance of the knowledge of the relative causation, relative things. If you are able to do that, or to understand the relative truth,

[14:39]

The nature of relative truth is based on the independent causation. The cause and fight of nature is bad. If you understand that, then what happens is that you'll be able to conquer the the ignorance, the darkness of ignorance. The so-called darkness of ignorance is that, the darkness of ignorance is that we always cling into the relative cause, and relative truth is holding truth strongly, and lots of it, and ignoring beyond that absolute truth. And here we are ignoring the activities of all the things that are happening to the mind of the sentient beings and all the way to the wisdom of the Buddha.

[15:58]

This is something that has to do with the relative causation. So they really ignore that. In English, for that is called, and then the definition of the morika, the ignorance. So when we begin to be aware about knowledge of dente, and then it is so-called, and you are reaching that, the stage of a Buddha, which is also the nature of Buddha, is to conquer the darkness of England, which is to understand the nature of phenomena of what exactly, scientifically, or the way there is in the nature of thinking. And then it's absolutely okay.

[17:01]

Right? That is to say, in this ancient, in the teaching, it's called Todiva. It's the, what do you call the Fita? No, but Fita was from the child. Siddhi Samu Jaya. Yeah. Siddhi Samu Jaya, right? I think so. And in that, the Siddhi Samu Jaya is called, it came to speak there, and talk about the Buddha Sattva, who is a Buddha, But those British entrepreneurs who understand the knowledge of the... the... the thinking phenomena is... and also... those who understood this phenomena of the... and it is called... which is the sun without the clouds.

[18:23]

And... the sun without the sun, without the clouds, giving the rays of light to the darkness. And so then all the darkness clears out. And so that metaphor, the sunlight without the cloud is the sun is the perfection of the wisdom that the cloud is the misunderstanding of that dual aspect of that thing and removed from that and then the rays of light is the wisdom and that which shines there They murder the people, which is the people, means the heavy, like a gathering of a heavy, loud ignorance, and can be conquered.

[19:41]

Then, the natural stage of life, enlightenment. So the good, in other words, it is reaching the gooderhood. And then it is talking about the example, the second example of all, after all these examples, you can apply this to all the phenomenons, all the understanding and balance. But if one is explained, if they explain the example of the mummy, which is a butter lamp, the light or the lamp, the example of a lamp is, for example, it will explain that.

[20:50]

He is talking about the candle light or the butter lamp, like say, of which without the second butter lamp, the flame of the candle is Without the first fire, we would not get the second fire. This is an example of the Boroughland. And therefore, Kathamis, without cessation, Yes, go ahead, please.

[22:02]

I understood that. How do you explain that? Yeah. Because we are not turning on the prior bottom line, the ladder doesn't survive and because of that, it doesn't cease. That's why it doesn't cease. Because the ladder bottleneck doesn't come, it's worthless.

[23:08]

Because the ladder bottleneck doesn't become the ladder, Right. Right. Because the trials come to a ladder. Because of that, it's not born. Not born, right? No. No, no. They don't sell it. They don't sell it. I think for you now. I mean, can you do it? I can't do it. I want that. All right. Mini, for example. Okay. All right, then. They don't sell any to... to match them with that mini, right?

[24:15]

Right. I'm assuming mini, for example. Mini, yeah, for example, is... It is the same thing as the situation of the bed and the cats. All of this, you can apply that. The example of the how is the relationship between the body and the prior body number and the bladder being body number how is it connected yet there is a body number light but that light is it's not giving back from the original from the first one but it's not so so that kind of relationship is the we as a continuum of our nature applied to momentarily in our own

[25:19]

existence of a continuum of a nature of a momentary nature of this existence of everyday life. And then continues to, you can apply this to the next life, and tomorrow, and the during the day of the tomorrow, and the year, and then the time of the death, and then proceed, you know, some form of a continuum of death. Yeah. I think I'm a little... Can I go back to the original example? So the lighted body lamp doesn't depend on the prior lamp. Right. Because it doesn't die. It doesn't die. Feeds. But the lighted body lamp does depend on the prior lamp. Right? That's right. Rather, they are momming on the laws, my name is Chima Medeiros, and this, what do you call the latter, latter momming.

[26:31]

You're talking about the latter momming. Right. The latter momming, the second momming, the light is without depending on the prior, prior light. And you just cut the light, like light. So two candles, we do like that. This light, but this hasn't started yet. Talking about that protein. There is a light here. This is a flame. Now you can just get that. And you can just flame here. Yeah, but that one does depend on that. This would depend on that. Without it depending. It would depend on that. No, modernos, without depending on the gas, and that's the German word, modernos shouldn't be used. They will not get this fire. Therefore, they need it.

[27:37]

They are absolutely nothing. There is no relationship of the fire The first fire, prior fire, the second fire has stopped the criticism of the non-relationship. So there is a relationship. Since there is a relationship, it is not a cessation. Right? Continue. The airport is a government. You will need the government. All right. It is. Therefore, it is a government. So, it's not stopped here. So here, let the ladder better link not be let without attending on the Slona better link.

[28:42]

It is unseasoned, right? So it's confusing here because it's why it's Tibetan double negative. So the water cannot not depend on the formula. Therefore, it does depend. It cannot be worked without depending on the formula. Therefore, the latter one is unseizing. The latter one is unseizing because the triggers did not actually jump up to here. It stays here. Therefore, it is not birth. There is no birth. The first one is unceasing, right?

[29:45]

Yeah, yeah. The first one is the . Yeah, it's unceasing. The second one is the . Right. So what's unceasing? The former is unceasing. No, the former is the . Yeah, that's what I say. Yeah. The former. When he says here, it is unceasing, it's unclear to whether he needs the former or the latter. There is a, entirely you should understand in this first phrase that you should understand what is exactly talking about is the second, actually the subject matter is the second light. He's talking about the second light is a relationship with the first light. In the first phrase. So what does Gakwa mean?

[30:48]

Gakwa mean is... No, but which one? Which is Gakwa mean? The Gakwa mean which is the... Talking about the transformation of that... Stop. This is lived. This is not lived. Which one of these is unceasing? I'm not talking about the base. Neither of these are talking about the candle, actually. It's the idea of the cessation and the idea of the cessation and also the, what's it called? The idea or the relationship. Yeah. Do we say that it's unceasing and that it comes from a fire that came from a previous fire that came from a previous fire and so on?

[31:55]

So it is unceasing, yeah. You can also trace back all the way unceasingly that history. It is there. All the way back to the fire. If there is such a thing. Right. But since it's clearly two different lamps, then neither can we say that it has birthed. But the lamp, it's not, I'm not talking about it. The flame. There was more flame here, right? Right. Well, that flame is actually born from the other flame. But it first was in the sense that it's two different things. That's right. It wasn't born like that. It wasn't born like that. It wasn't born. Right. We don't find that it refers to it. Yeah. It just kind of somehow has a different connection. Right.

[32:57]

So therefore tell them. Couldn't one object if this was like one of the texts where there were questions in them, wouldn't the question be, well, wouldn't they both be of the same substance? I don't think there's anything right there of the same substance, right? There's no substantial. There's no substantial. Okay, but wouldn't one say that the first one, there isn't the... that it's a part of the first one? It's a matter. How can we be? Well, because the first one just doubled itself or something. It's actually the same essence, just divided the way we would cut it. There isn't just, it is just contact, relationship. Dependent because of this. Because of this.

[34:01]

That's called interdependent cause. It's just not, nothing has to do with the births, millions of searching. It's just, didn't it? Yeah, you know, I think it's probably fine to just understand this through contemporary physics, right? That's what? Contemporary physics is, you know, those molecules begin to excite the other molecules through two feet. That's right. And when the molecules are excited enough, they... They kind of just... They didn't, these even molecules are identical. They jumped into that other molecule. Just excited. Right. But the point is, we as humans label, oh, that's one total lamp. That's right. Oh, that one lit that lamp. No, no, that one's lit. But from a physics standpoint, it's just molecules. That's right. Even a molecule is maybe physics, I don't know, today. I don't even break it up for the... Yeah, break it, but they might find nothing has jumped into that.

[35:08]

Nothing jumped. Not jumped into it. That thing is, really, it's very clear. So, our, what's called, goal for this knowledge is to apply to our consciousness. Same thing, the lateral consciousness and what's called, the prior consciousness. And all these things are, if you split, and there's nothing in the relationship, yet there is some connection with this fire, they are saying it's exactly the same. But we think that I was yesterday, I was today. Right? We are actually not different.

[36:09]

You cannot say different. It's hurtless. And the birth of the secession has a relative cross. It's a relative kind of domino. I'm just thinking of possible objections that people might make. I hope I'm not fact-chatting page 29. Yeah. So, here you can apply this saying, you know, next to what page is saying, page 349 saying, you know, just apply this knowledge, the file.

[37:26]

The light knowledge, the lamp knowledge is to apply to the actual birth and death situation, wherever everything is, you can apply this and get this true. So what happens is all the Dharma, the objective phenomena and subjective phenomena of all the Dharma, is a depending situation, depending on the path, the prior, without it depending to the prior situation, would not produce the latter one. So therefore, if you don't understand, therefore, it's unseizing. And yet, it is the latter, It's just not giving birth from the priory, and that's what it is.

[38:33]

And that this will, what the knowledge of the birthless gives us an opportunity to free from the extremes of that way. Projection or labeling? More like a what's called that way is permanent. Oh, vertical. Extremely permanent. Eternalism. Eternalism. They are free from the eternalism. And So with the freedom of eternal living, then one can rest. Like a Dzogchen or the Mahabha, Mutra, or the Kundayami.

[39:37]

Sutta, everybody talks about this particular thing. In the English, it talks about the great Mahabha. In the Satyapa, everything is Kundayami. Yeah, we're going to do all of samsara and the nirvana. Oh, you know what I mean? Oh, koha is samsara. Okay. Dabba is an ingela tabba, which means the nirvana. Khoa. Khoa. Khoas. A-L-O-A? Yeah, khoa. Like a khoa, a circle. It's just a circle of this to a khoa. Khoa. A circle of samsara. Like a very good way of all of it. Yeah. Yeah, what I mean? I mean, that's... What's called the Korean Yenavada? Yenavada. [...] N-Y-A-M-G.

[40:39]

Yenavada. N-Y-A-M-G. Yenavada. Yenavada. N-Y-A-M-G. Yenavada. N-Y-A-M-G. Yenavada. Yenavada. Yenavada. N-Y-A-M-G. [...] N-Y-A-M-G Non-differentiation. Non-differentiation of samsara and the nirvana with the view or view of the Thaddaa. I am with the Japa said of Martin Luther. Same thing, but... Same thing. Oh, yeah. We use Chagda-Cempo. Chagda-Cempo, you can hear about Chagda-Cempo, yeah. You know, we use Chalka Temple, but there is a kind of specific term for Kondegin. But the meaning, it's the same meaning. Dawa is what? Dawa?

[41:40]

Dawa. Dawa, not Dawa. Dawa is, we said, Dawa. You said Dawa. Dawa. Which is move. Dawa. [...] Right. That's beautiful. So. Interesting. In the process of, you could pause in that manner. in this manner of the Tiengak Nesendotewa, separated from the... Neba means what? What's the name? Tewa is birth.

[42:41]

Tewa is birth. Secession. Neba means birth. Abiding. Yeah. So all this... If you understand all the nature of the mind, everything is in the meaning of absolute. So in the absolute, nothing is accomplished. And all things, nothing is accomplished. Either it's the birth or the destruction. or the word destruction, resolution, or creation and destruction, all those things are not in fact. Although it is like that, but still comes into this experience of a level of

[43:52]

This thing, I think it's due to the norm that it shows. Due to the norm is due to the subjection, which means depending to that light and light and darkness, and so on. Because of that, then we see we do have something to talk about, something to feel about it, something to say about it, and I think all these things are appears. While something is happening, there is nothing in that experience of a thing that there is no Ravan to the Venus. You should understand there is no accomplished by its solid concreteness, eternalism, or independent nature of existence. existence of nature is absent.

[44:54]

There is nothing there. And the Dugula tools, and so, is free from the phrase of the praising or blaming. Right? Dugula tools, line 3, at the beginning of that? Mm-hmm. Uh, to go at all. To [...] go at all. Wonderful. Work of Tende is so wonderful.

[45:56]

Tende interdependent. Work of Tende? Yeah, they're interdependent. Tende, which was T-E-N, then DEL, D-E-L. [...] Then, though, it's interdependent. Interdependent. Interdependent. A wonderful story. Yeah. It's true to understand. Yes, indeed, it's to generate it in certainty, certainty of knowledge, to generate it into ourself. When this result of that happens into our consciousness in our mind, giving birth of that knowledge, then what you should do is, should not do anything.

[47:08]

You should relax. Relax into that. Once you get that reach to the summit of that knowledge, then what you should do is don't be proud of yourself. Don't cling to it. Do not do anything. Then it's called, don't do anything. Don't relax. Don't do anything. Don't do anything. It's there. At the end of it. At the beginning. And Then there's an example of, what do you call them? Mellow. Mellow is a marrow. I don't know, this...

[48:23]

Mellow is a mirror, and yeah, it's a stain. Young's talk, I mean, they completely clean, clean the stain on the mirror. If you have the mirror, stainless steel, a mirror, which is very clean mirror, if you look at it, looking glass, then you will see there, your face clearly. Right? Bang-chi-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji-ji- Because of that reflection of your face into the mirror, then inside of the mirror, as you will see the clear image of yourself, right?

[49:36]

Right? It seems your own face is reflecting into your mirror. Now, without a face, you want to have a reflection of that within the mirror. Both and personally, without a mirror, you cannot also see your own face. So it's dependent. We're talking about how the independence is dependent without this. Therefore, you won't see. Without phase, you can't see the limit in the narrow. Without narrow, you cannot see. So therefore, it is a Kalpanese.

[50:44]

And... Your face, when you look into the mirror, the image of a mirror does not remove your face into the mirror. And it's when the mirror reflection, it doesn't move your face into the mirror. Therefore, it's called the mirror. unborn So then this you can apply.

[51:52]

Again, mirror example, reflection of those things are applied to your natural birth and the dad and so on. You just meditate all the time, try to figure it out, concentrate. And basically meditation is actually just study, study with this over and over. get this understanding clearly what exactly is talking about. These examples are kind of clear. So try to figure that out scientifically and physically or whatever. They get that very clear understanding and that is called meditation. That is also stated in the Vajra Samadhi Sutra. You should understand all Dhammas likewise that they are

[53:19]

The ignorant people will get excitement when you see their pretty face. To the image, to the form, you will never find the face. You won't find any face whatsoever in the reflection. Right. You can't really find a face there.

[54:22]

Right. That's right. We cannot find actual face in that image. That's right. In that image of the mirror. Mirror image. We will not find it. And yet that face does not transform. into the arrow. Therefore, it is just like everything is like an image of the mirror image. Right? And... The England people, to that England person, when you see the face, then it, you know, get excitement or desire or generate

[55:50]

Right. No, I'm not mine. Right, all preliminants like that system for us. The next one is the trap. The tribe is made out of either

[57:10]

A word or a word is a horn, made out of horn. I don't know what this... This guy is, I think it's a seal. Seal. Seal. Like a waxing. Like a waxing. This seal is made out of wood, or maybe it's a horn, or I guess at that time there was metal. When the seal is made impression to the wax, or it's clay. When you make the impression to that kind of thing, just it will come out of the design of that.

[58:19]

It's just like that seal, whatever you have it, on the surface of the wax. without this, the impression is without having a design on the bottom of the seal would not appear to the wax. Therefore, it is confirmed. Right? And the design of the wax or the letters does not completely move to the, when you seal it, it doesn't completely moved to the service of the wax or the clay. Therefore, it will give me one.

[59:24]

That's simple. Cut that. You understand what I'm saying, right? That it doesn't. see the seal, right? You need the seal to get, yeah. This color, for this impression, now you put this in there, wax, and exactly you will get there. Right, it didn't transfer. But then this completely move. This one, it doesn't move. So they just come this on. When you have a disimpression, that means when it doesn't move, then you get up there. So nothing is taken away from it.

[60:32]

Why? It's unceasing. It doesn't cease because it doesn't lose anything, it doesn't stop, it doesn't, it isn't diminished in the way because it makes the imprint. Right. On the other hand, that pattern in the clay or whatever, it doesn't arise because nothing is really, you know, the seal itself is not transferred to that. That's right. For a little pressure. Exactly. So at that point, it's still never. Never. Never. Yeah. On the ride home, I didn't make that much sense. Okay, we can stop here at the machine. Machine is what? Crystal. Yeah. Magnify it.

[61:43]

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