AG 337. Is it? It's doing it. It's doing it. It's doing it. Yeah. Limpomashubarachala, which means leaving your mind without holding to it. or without grasping to any thoughts. At the end of that meditation, for a while, just for a while, the mental continuum of a mental thought is loosen it and rest it in a manner of rest fully just rest it and that's how you ended up the meditation and without any I've been generating any kind of thoughts thoughts, right?

[01:24]

And Jig almost, and then Jig means that follow that. When meditation is done, then you should do is to share the merits, dedication prayers, which means that you also do some dedication prayers at that time. And so that's all I've done. Then also, Lingjikom, that is, meditate on compassion. You also meditate on compassion about the mother-seeking beings who are who are conditioned or powered by the demons of the inner demons.

[02:31]

He's talking about the musing, which is the equal-grasping mind. Or talking about ordinary sentient beings who have not overcome with that self-grasping attitude, and also who do not understand completely that the perspective of the conception of everything is not understood as an illusion, to what that means, like you don't see that. So they are talking about the average saint of beings. So the average saint of beings who are humiliated, generated a conversion to all senses and beings and adults, just simply, simply saying. What is the sense of language? Magain and lans. Magain means the old mother.

[03:35]

To those of old mothers, which is talking about the mother's womb. And so you do that. Then the , which means In between the sessions are food and the clothes or a place to live and a place and the laundry which is the wealth, a good and bad sign-in, the happiness and the suffering there are which is happiness and the dungne is suffering now it comes at all perceptions in other words, all perceptions whatever what your everyday thoughts, everyday perception conception whatever you appeal to your mind during the in between the sections and

[04:47]

You may know what it is. It is just a matter of what everyday perception is. It is a matter of perceiving. Your mind is just like an illusion. It is generated through your mind. And therefore, it is all kinds of variety, types of perceptions are generated there. And so you can understand that, for example, says Guma Candy by the traditions created, such as a snake or horse. That means horse. Guru means snake. One is cow or ox. It is just like that. So you can imagine that it is everyday life. day and day by day alive is just like that of the situation and no difference between the magic magicians created and this phenomena of the everyday.

[06:09]

So you should recollect over and over. Young lady, young lady means over and over recollect yourself. which is, furthermore, it is also, has stated in the teachings of Linga. It's from, in the Linga, the tantric, the Chapa Sambara, that is called the Linga Saldana. And according to that, also has stated, made a statement, it says, This is an image, the dye is a sound, likewise tea is a smell, work is taste, and the dye is a touch or a touch, feelings.

[07:15]

All those things, to all those things, when you're absorbing with a sight of eye, meek-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-lis-tog-l the experience of the touch of the feelings, or experience of a seeing of an image, or experience of a hearing of a sound, or experience of a smell of a scent, whatever at that time, you should apply still. Everything is an illusion, like a humor. An illusion. It is not...

[08:19]

a solid entity of anything past. There is nothing else much to be talked about in these Vajrayana teachings, which means here, Manjobani can convince what they have yoke is, whatever they receive, Whatever you see by the yogis, whatever you see is supposed to see as a delusion or duodapu. That should cease. And so that is the posture of the mental posture of the yogi's posture. That is a special teaching for the yogis.

[09:20]

When you do the practice, the yogis are to meditate until you grow. stable definite confidence in the confidence to the example of that first example first example of the whatever that there was a list of things that money in New York and even that So there was a list of eight of them, right? So that's why I'm talking about that.

[10:27]

And then the second example, if you practice, take one subject of that example, then you can kind of make that yourself as a professional. and accustomed to it and make it very familiar to it. Make it easy to your acceptance of. Your idea is to apply it into your concentration. And then once you've done that, then the second examples and the third and so on forward. And it comes to very naturally and very easily. And also the application of that. in teaching instruction is the same thing, Dallas. If I wanted to elaborate it as individual examples in the actual practice, for example, he says Miku, which is the Maraj.

[11:36]

Miku means a Maraj. in the middle of that sentence, it's called Mityu. Mityu is Maraj, which is, he is explaining the Maraj is, what happens in Maraj is in Shurga, which means in the springtime, or suddenly spring hot, during hot day, and middle day, Nimachi is in the middle of the day, and the time of the middle of the day, half of the middle of the day, Remember, the light of rays, or the sun rays of light, comes together with the sea lung, which is the, what do you call the lung, the steam, comes out from the ground. So what's happening is, he's talking about the marajis. Marajis is just basically rays of light from the sun,

[12:40]

in the middle of the day, and then it hits to the wave of the ground heat of that head. And that took us, for the people, some of the people, you can see what looks like a marat, or you see the water, a U.S. lake or something, you know, you can see a mid-group to change your eyes. I sighted completely changed. You see almost like there is a town, or there is a city, there is also a big ocean which is in the middle of the desert. If you are looking from all the distances, from the way from the distances, if you see it, you will see the great big water. If it's a wave of water, you can see it. And so therefore, to animals, wild animals, such as the duck, which is like a deer, they think that there is a river, so they grow, and because they are so thirsty, because they suffer from the thirsty, they thought, oh, this is a mosquito, there's water, and they grow up there, and they grow, and they grow, and grow, and grow, and then they can find,

[14:09]

come close to that Marat. And at the end of that, 33 Madonnas, at the end of that, you were not able to see anything, and then you suffer or you're exhausted because you all spend all your energy to reach to get that distance. And then some of them, by the time they get there, nothing is there, and then they die. the nation, the children do this, and then with the sun, so they will die, right there, because there's nothing in the water that's available, but the water is only a barrage. Right? To what do they do is, and then there is a Poha, the Louis song, of the some kind of my skill song. And so it is just repeated there in a certain various form, which is like the same.

[15:26]

So the England people will die. And there is a follow that is a elaborated explanation of that. It is not one of the limits of the sick monkeys. So exactly that example, the example that has been given Marat example is we can apply to everyday life. That is, everyday life is just a come across and all things are happening is because due to the fact that it was led you and the karma was generating the karma was generated to individuals or collectively karma is generated therefore it is a generation of the magic

[16:31]

But karma was the cause of these things. And so that is a karmic illusion. When that comes together, the cause and the factors and the circumstances of this karma comes together. When it comes together, then it appears to us They are there in the earth market and the mountains and trees and the rivers and the sun and moon and all these things, friends and enemies and all these things come together. So why is the coming together of the enemy and the friends and relatives and the mountains and trees and flowers and all these things are... that in Buddha, all things are an illusion of the karmic together, karma is together, and the individual and the collective karma, the weapons into that one day is bad.

[17:37]

Therefore, it appears when they collapsed or they exhausted the karma of that creation, the creator of the karma exhausted, then we wouldn't see anything like this. We can just... and something else, maybe something else, or maybe completely nothing of the sea. When there is nothing, if you get together, you will not be able to see. It is just like what has been showing you the example of the water. It is no differences whatsoever. And so therefore you should contemplate and decide to that manner. and then until you get just comfortable to accept that idea. And so you have to generate that. Then it is also stated from the Raja Samadhi Sutra, Tingin Djalbom.

[18:42]

Tingin Djalbom is Samadhi. Tibetan word of Samadhi is Tingin Djalbom. King is Djalbom. Djalbom is a king. The king, the Raja Samadhi, Sutra. Sutra means Do. And the third sugei ni ma chi tu su, di bu kumbe tongshin doa yi, mi gyu tala chui kungto tongs, just has repeated again that just likewise in the autumn, the summertime and the middle of the day, at the time of the middle of the day, the person who is a very thirsty person, with the suffered from the thirsty and then you can see the Marat as water and then so and then Marat, you can see the Marat is a mess of water and I make you like a Chu-Ni-Yong-Ni-Giang-In-Sing-Jia-Mong-Bat-Ru-Tung-Du-Tung-Du

[19:50]

In the Maharaj, there is no water, right? In the Maharaj, you cannot find the Maharaj. There is water, the only thing. Those creatures or the person who is ignoring the person, like that kind of person, treat that and has a desire to drink it. And although there is nothing is there, but... And so, there is no truth of the water in the Maha'i state. Therefore, there is absolutely no way to think about it. And so, therefore, all phenomena, all directions, all phenomena of the subjective and objective phenomena, everything is, you should understand that way. And so, that's a very famous quotation that So that, in this way, in the samsatic sentient beings are always bewildered, and we are always deceived by this manner of this kind of illusory life.

[21:21]

It's that all the time for all sentient beings. And Chudani, then there's the example of another. At first, we got that Marat, all finished. Now, Chudani, Chudani, the moon, the reflection of the moon in the water. Reflection in the tubes of water, Da, comes from Dawa, which is the moon, which is... the reflection of the moon in the water, or the water moon. It's called water moon, which means the reflection of the moon in the water. As also stated in the root tantra, Rangshin, the nature of that is the nature of our mind. He is talking about it. consciousness or the mind or the awareness of this thing, the mind is, the nature of this is, during my papers, it has not been born from the beginning, from the original, it hasn't been started to somewhere, there is no beginning of starting it.

[22:36]

Dream means it is not a lie, it is not a false, it is not truth. Dreaming, Digni teaching this, It is not fruit. Likewise, Tanji tree, Dawadabu, all of everything is just like the moon in the water. Do this. And then do massive trees. So it's kind of a... I should understand it well and actually elaborate it here. Again, it's not so clear, but I wanted to... They accept...

[23:56]

that all of these are reflections of the moon in the water. I'm not quite sure, maybe the fact wasn't there. I think it's the imperative. He's a feminine. I think it's Yogini. Maybe this specific thing is talking close to Yogini. Yogini, you should understand that in this way. I think this is the way to share that said. Again, they are elaborated. In the sky, moon rises. The moon rises in the sky without any clouds such as and obstacles. There is no clouds and obstacles in between them, the earth and the sky, and the moon is there.

[25:01]

And then if you put a little zhangmok, which is a clean dish or a clean cup with filled up water, two loops, then you pour the water inside of the container, and then when cleaned up with clean water, And gyu-jin, that is called gyu and ki. Gyu is the primary cause of the circumstances, is to pour the water inside, and then there is a moon in the sky, and then there is low obstacles in the sky, weather is clear. So these are the gyu-jin chok-ba, it's gyu-jin zhom-ba. Zhom-ba means gathered. Gyu-jin tenang zhom-ba means to gather all those circumstances When a person who has no defect in their sight of her eye, look into that container, when you look at it, inside of that water, you see the moon.

[26:16]

Right inside Chunan Dao Chalas, it appears a moon in the water. If you make this multiplied by these cups, like say 100 cups filled up with water, and the same situation when you look at it, each cup has a moon, you know, and there are 100 moons inside of the cup. And if you pour that... If you put this in one container, it becomes all of 100 moons get inside of the water. See, that's the kind of thing. Penzodongna means to put together this and that. Put together and it becomes lessens. The number of the moon is lessened. Little of a sudden, if you separate them, and then if you cut off everything,

[27:21]

If you pour out, each of these cups pour out, water pour out on the ground, there will be less and less in the moves. Right? Gagbal Churu means if you remove each of these cups, then Dao Nam, those moves gradually, Gagbal Churu means it, they stop. And there is no moves. to now the triple Venus. Likewise, if you carefully examined, first of all, that the moon which is in the sky does not directly come into your water, inside of the cup. It wasn't to transport the moon inside of your cup. And secondly, the reflection of the moon in the cup part of the chuniji dawa nangya dawa nangya dawa nangya.

[28:28]

Secondly, the moon in the cups does not become one or multiplied by many. It does not do that. At the end, finally, when you pour out the water, And that water, the reflection of the moon, does not go back to the moon, but into the sky. So, come on to the Trinity, the other two ways. Right? Two two, I mean, it wasn't the flood. The moon is not a flood into somewhere else. The other thing, I mean, is the moon does not also absorb into the container. So, cumulative properties and similar to that is magic. Magician's magic is one that all the properties, kind of a magical instrument or wheel gathered.

[29:38]

It was gathered all these items together. Then you see something else. If you will not be gathered all these items about the sea, it does not appear. Just like that, every day what we see is not known just like you might. It's because of you and I have and all together we have a comma put together and therefore it appears. When the comma is finished, then it goes away. So therefore, it is just like my life of every day, just like moon in the sky, moon in the water. So you make the blood in the sun, and you imagine that.

[30:45]

And as stated in the same sutra, you should understand all the dharmas, all the inside and outside phenomena, all the dharmas, everything. Everything is just like... the example of the moon in the sky to reflect it to the curve and when you move the moon in the curve does not transfer to the sky the sky moon does not come to the curve and it is just like a coincidence of that gathering that's the coincidence and the thing Well, you should understand that all that is co-existence.

[31:49]

In dayan, furthermore, by the power of the interdependent co-existence, or by the co-existence of that interdependent, that appears to the truth, seeming that appears to your mind. means that all the substances arise from the different, the variety of times, is because you have a certain circumstances arise. And that arising from that variety of things are just like appearance of an illusion, that is a human, no differences. And I gave a human artist, Bernard, for example, But now, you might think that you should collect over and over, just like the same as that the magicians created snakes and their horses and ox or their cattle.

[33:06]

Just like that, you should again remember that. Furthermore, it is also stated from the . . . What did I say? The jungle one is, by the power of the circumstances, to your mind, appears all of the materials, all distinct materials are going to be known as them. Going to be the conventional truth. Going to be known as them.

[34:10]

You can apply it to conventional relatives. Relative appears as magically, magicians are created like that. Just appears as not ceased. Just about, not ceased, but it's just one day appearing in the conventional level. But if not really, because it's in the conventional truths, it appears to us. It appears the teacups. We have a tea to drink. When you drink it hot, you have the fuel of the heart. When you drink it cold, you have the fuel of the cold. When someone says good, you feel good. Someone says bad, you feel bad.

[35:11]

And so it is to those circumstances. We're talking about all these circumstances stirred together. Therefore, it is not false. According to this relative truth, what you see is you should not be denied. It is true. It is not completely false because we know, we see it, we have a glass cup and tea and everything. In that way, it is not really false. It may be the situation or the actual situation of Each individual situation of that, from that side, from that form individually, in that form, from that situation, the true situation of that, then if you examine whether it exists or not exists, then you can find a counterintiveness will not lay on any side of existence of a site or a site.

[36:30]

than the existence of sight, you will not find anywhere. From that point of view, from that situation, actual true situation of that, you examine, therefore that cop or that cop and that T and that P person, that drinking and everything is not true. It's not true, because from that point of view, from the actual situation point of view, then it is not true. From the relative truth, and from the relative level, it is also not a lie.

[37:31]

That's why it is not contradictory to this situation every day, and it's contradictory. So we cannot say, we say, oh, everything is empty, you shouldn't say that. It's too much to say that. So you have to say, yes, in the relative level, that I have a relative truth, and I have experience in truth. In an absolute way, there is no truth. And so that's why it's kind of easy to define this theory of this relative truth and absolute truth. And if the theory of this relative truth and absolute truth, Once you find in what object of the conventional object lays on the two tubes simultaneously, if you understand, then you liberate.

[38:43]

Right? Then you liberate. So no conventional object can exist ultimately. Without... where absolute truth cannot exist without conventional existence. So if you understand without that, if you understand truth, [...] you know, one simultaneously understood, then you live with it. But the way we see it now, this cup exists on a conventional level because it requires covers, it's like the result of an independent doesn't exist as a cup on its own. That it can't be absolute. That's right. It cannot be absolute. But this contains where you simultaneously, when you look at yogis, can look at any situations simultaneously and understand all the truths. And without fighting, without fighting the two different types of truth, he understands.

[39:47]

And so that's called liberation. Like two sides of the same level. Two sides simultaneously. Absolute level. And without contradictory, without... We don't have at least two different revolutions of relative to this bad, absolute to this good. And so the bad and good should not be doing that. Once you automatically understand everything, then it's called liberation. Right? Like the power in the middle of the Rikotukju lens, that the Rikotukju is the, I don't know, so one of the theory of the Madhyamika, there is a 60 science science, a reason in Rikotukju is called. From that day, I'm not sure about that one. It was very long, but at that time, Daniel Klaus, just saying and repeating what we had said.

[40:54]

So everything is reasonable. All the entity of everything is based on the object. It is just like a shoot, just like a reflection, like a moon in the water. Therefore, in the Yangba meaning, it is not perfect, neither it is not wrong. In Yangba meaning the [...] Yangba means the cannot be destroyed by any means. Then the liberation from the true extremes of the good and bad, or the false and the truth, that never

[42:12]

the identity of the definite realization. But the definite realization of that work between Tanjala's. Qua means the previous. The war means the lighter. The examples and the meaning. All you can apply this. Tanjala means you can apply this. It is the knowledge of that. and knowing of the knowledge of that is . That is the essence of the absolute precept to Simba means to absorb. Observe that precept gets into your mind. That is the holy key inus that they say. So I'm going to start here. I was too competitive.

[43:31]

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