Tibetan page 345, line 3, and English is line, page 231. Subject is the cause, and the result, relationship cause, and the result. And you and the devil. You is the cause, and the devil is the result, or the fruit. And here is the end of it, is without it, depending on the cause, there will not be a result. Therefore, it is called the non-secession, the gagba meba. And that is Gagwa Meiba and Gagwa Meiba.

[01:03]

They are talking about the two things. Gagwa Meiba means without birth. And Gagwa Meiba is without secession. And they are not contradicting each other. But it is the Gagwa Meiba Gagwa Meiba. That is also, here is an example that was shown by the Nakajuna. Nakajuna, by the way, Nakajuna is the area. Nakajuna is in Tibetan. It says, That is something which is a little difficult to explain.

[02:08]

Cotton is a recitation. Marmi is a light lamp. Melon is a mirror and the jar is What do you call it? When you catch the animals put in the trap. Mesheo is a magnifier glass. Sarpon is a seed. Kyu is a sour kind of when you make it yogurt. It is needed to culture, culture. Culture to make yogurt. And if you need the sour. To make it a yogurt you need it to create preservation to that transformation up to that is you can need that sour thing is called a cultural thing and then a star which is a sound.

[03:14]

Pungbo is a skanda. Nyingcham zhoa is the the conception conception is the nyingzam joa and mipo or mipo means not not moving or not transforming not changing all those things are kaadok cha means if the scholars or the intellectual people will understand Talking about the birth, the proper translation would be birthless, unborn, and not arising or not a cessation. Yeah, all those things.

[04:22]

uh that's then is the next one is talking about the uh again that same subject is uh explained by the uh that uh now they uh The examples that Nagarjuna gave it, these serious numbers, cotton, which is the citation, and what is called the lamp, or the light, or the mirror. And out of these three, the first one is the cotton, which the first of the third third of the first first of these three in order to that particular what to call these things are what shall we call it abstract

[05:52]

abstract examples. And this first one is something has to do with the interdependent causation. Right? And how many are examples there we listed? Cotton is one. Cotton is the citation. Marmi is two. Melon is marrow. It's third. Ya is the trap. Four. Meshi is the magnified glass. Seven is seed. Kul is the culture. It is the culture. that the sound, sound, or the, the Nagajung says sound, but the Jizunimuchi, Thakwa Jinja says, Thakja.

[07:02]

Both of them, same thing. One is the general sound, and the other Jizunimuchi, Thakwa Jinja says, specifically, that echo. Echo, so there's six of them, right? The first one, Kartan is basically talking about the recitation of the prayer. Those people who want to practice their yoga, the first thing is the application of the Dharma, three applications. Chosun Sien Das. Refuge and generating the buddhijita and the guru yoga. These are the three types of Dharma practices. Same thing.

[08:03]

And then the plus. The plus sold it. Sikje means verses. That is written already down. Three verses. There is a pause to recite like this kind of thing, which we already printed out. Guru prayer, you know. That is a sort of secret. At the end of that, when you say that, the recitation of that, at the end of that, then it begins the... He composed the philosophical meaning of the without arising and without cessation

[09:20]

is put into, they listed out all the examples, such as seed and impermanent, and then there's Nyugu. Nyugu is sprout. Paul Ming is not changing from seed to sprout. or it is a spark to see and it's still kind of, their kind of thinking, philosophical view in the transformation of that without counter-during. without losing one another, that it happens, the next one.

[10:22]

But the result is not the causation itself. At the time of the causation, there is no result, right? But yet there is a dente, the interdependence, transformation of the time, measurement of that. It happens from the seed to the... the to the sprout yeah yeah and so that uh kind of that uh then it means all phenomena all dharma dharma phenomena are easy without rising and uh and it's just uh uh yet there's arises from the dharma severe sphere, or the dharmada do, yin-le-gevarns, yin-le-gevarns, chukun, chukun means what?

[11:29]

All dharmada, all dharma, all phenomena, all analogies, that includes the mind idea and the object of ideas, everything, from Buddha to the to the hell, to the heaven, everywhere, that covers everything, is un-arising, yet it's born from that, from that, the dharmakaya, dharmadattu, it's called, dharmadattu, qi yin, it is the kind of a, the natural place of natural state is called sometimes in the tantric natural or natural state natural phenomena of that state it just arises just like a so therefore please bless me

[12:43]

to understand the profound, the knowledge of the interdependence, interdependent causation arising that you are requesting the prayer. And that was the Sohadeba. And usually last... Then the actual meditation itself, in the meditation itself, there are three folds. Three parts. Three things. First one is to recollect the example, to remember the examples.

[13:48]

Then the second one is to combine, mixed with the example and the actual meaning of the understanding of the knowledge, of the specific knowledge of the unborn and unceasing knowledge of daddy. is to mix. The example is that you can mix it in these two mixing it. And then once after you mix it, then to leave it in that process of that, you know, how you positioned yourself. In other words, you positioned in that manner. And so three things, right? So the bethenba, which is the collection of the example, bethensela means to mix the be example and turn its meaning, to mix.

[14:50]

And teignangwa shakwa means to contemplate, and your mind is contemplate, settled in that manner, completely settled in this manner, settled down in this manner. Shagpa means to place your mind. Position of viewpoint. It's actually talking about your view is placed in this manner. First of all, the example, to recollect the example is another example is another example is The first example of it is the cotton, which is a recitation, or repeating something. It says that what is the repeating of this thing?

[15:54]

The repeating is, for example, it says that a teacher repeats something to his disciple, allowing him to repeat this. When he repeats, the teacher repeats one, whatever his words, he repeats to him. And at the same time, then in the mind of the student or the disciple heard that they are gurus that repeat a word of that And then he got that sound received and he got a memory of that. He got the conception of that reputation of that to his mind, to his disciples mind.

[16:56]

He's talking about transcending something to... from the guru to the student, and the relationship that sound traveling from the guru's mouth to the ears of the disciples. And then the disciples get something through that message through that. And 345, 346. ... [...]

[18:05]

all the vocal and the air and to the air and the sound and the gurus made it through that without that it would not imprinted into the minds of the disciples right that is makakma it's called unceasing At that time, you have an unceasing situation. The situation of that is unceasing. We have to kind of get us what exactly they are talking about. The unceasing means here is that in this kind of manner, when the students get something in thought or sound or what we're learning that and that process we're learning that is called unceasing because of that relationship there is unceasing situation and then he's talking about unrising or unborn which is that it is a

[19:32]

Here is a transformation. Actually, the Guru's word is transformed into the mind of a disciple. The word is still Baja Guru's word. Word didn't go into the, completely entirely transformed into the ear of the disciple. So therefore it is perva main base. It is not, perva is what? Transformed or changing or moved. Perva means also moved. It does not have moved entirely to the disciple. And so therefore, it is called Jawa Meaba.

[20:33]

When the teacher says something in our ears, pick it up. When in prayer. The unceasing is when the word comes out from one person to another person. that another person receives that, that means there is an unceasing. But how it comes out from one place to another is not... it is not... therefore, in the manner of how, it is not... in the manner of the... Yet, it is also an impression is imprinted.

[21:40]

In the manner of an impression, it is a . Got it? Something is like that. It's the lowest thing here. summed it up pretty well, along with what you were saying. Why do you understand what exactly is that? When the teacher was found with his speech, it will also appear in the student's mind. It's impossible for that speech to appear in the student's mind without depending on the teacher's word, his speech is unceasing. However, since the teacher's oral speech didn't transfer into the student's mind, it's un... Therefore, it is unruising. Therefore, when you got that kind of knowledge, after you having received that knowledge,

[22:55]

In that, then you can some sort of restate yourself, when you're practicing, restate yourself, saying that in absolute meaning, in absolute situation, that the transformation of the words from teacher to my heart or my mind, and it's absolutely, there is no kyoan and there is no gagba. Yet, there is. Well, it's without these two things that exist, but it appears, right? As like this, I am, now that I am repeating what the teacher has been repeated to me, I can repeat that. It's just like in any other situation, school situation, talking about children, when you teach children, any alphabet or any kind of... or any kind of learning situation, any kind of impression is like that.

[23:59]

All the learning situation of that is everything is the same thing. The same thing is going on all the time. If you understand that, everything is... I think God knows from Tao, right? From the teaching, the Lambda teaching, from the kindergarten, the learning to the college and everything. It's like that, right? Shadows. By the moment that impression printed out, but there is no in that process of printing and everything is not There is no accomplished by itself, nature. Nature is not accomplished by itself.

[25:01]

Rangwan means independent. Rangwan means independent. And not independently matters are accomplished. Independently, not accomplished. Everything is just merely its kind of dependence. Not independent. It is just a perception of our appearance of the word dente. Word dente is very, very important word here. Dente is called. Interdependent connection. Independent connection. Independent connection. Rangwa means freedom. Independence. Independence and freedom. Independence as opposed to those two words that are like independence on something.

[26:07]

So it's actually the one word independence like 4th of July, Independence Day. That's right. Exactly. The Tibetan in our political world is also used as Rangzai or Rangwa. Rangwa Rangzai. You have a self-ruling. There's no self-ruling. That is also furthermore explained in the text called the commentary or the other bodhicitta text. It is well explained clearly explained emptiness to those of the Dharma doctrine which has the system of

[27:20]

without rising the birth the doctrine of without rising birth is the emptiness that has explained completely clearly the Buddhist talking about the emptiness so the which means not really something is not empty in the cup or empty it's not talking about empty something but empty by birthless, emptied by the concept or the system of our independence birth is nothing is existed, therefore it is called the , otherwise you will not understand, right? This kind of empties, talking about that. And Yes, right.

[28:28]

And that the emptiness is actually the, uh, uh, is the, uh, uh, the, uh, relative. Uh, what are you called? Relative truth. Well, the, uh, The Kunzop itself is the relative activities is also emptiness. Therefore, the emptiness is relative and relative is emptiness. Then it goes back into the heart shooter. The form is emptiness and the emptiness is form, right? emptiness is conformance emptiness so that it matches completely in the uh right on the track on the tonjan apartment the suits are in that and then it matches us okay then the majamika uh i don't know which majamika is majamika karika um

[29:48]

It is well explained that whatever it is or whatever is interdependence connections that is emptiness emptiness is that it is just named whatever it is named because of that And so, therefore, it is Umelam.

[30:53]

It's named in the path of a sentinel, sentinel path. Sentinel. Yeah, you can grab that. Wow, some paper. Pause, pause. That is... Nagachuna said it. Now the mixing, mixing with the example and the practice, the meaning is, is this, in the situation, the negative is the situation of the death or birth. anywhere. In our situation of death, maybe shiwa means death.

[31:57]

Shiwa means death. Shiwa is also death. Shiwa, there are negative sons. He's talking about the situation of the birth and death, or even maybe you are not dead yet. Maybe you can practice this during your sleeping time. This is sleeping yoga. At the moment of just basically about to go to sleep, falls into sleep, and that means to make some, or even a conversation. In the conversation situation of the before conversation and the after conversation, which means the conversation before talking and after talking of a situation anytime or maybe even a split second of a moment of before and after of a momentary situation of that or

[33:16]

Or maybe you can change the Shadan Tao, which means the days and the months, between the days and the months. Or maybe a year, or Kalpas, the Ayons. Tamja Dadis, all of them are the same thing. All situations are the same thing. However, all the... the phenomena of the mind and what appears into your mind. All the phenomena, whatever you see, perception of everything, all Dharma nature, Now Madenbaros, without all these things, without depending on the preceding moment or the preceding situation, it would not come the latter part of the momentary.

[34:25]

It is dependent like that. Today is dependent on yesterday, yesterday is dependent on yesterday, and so on and so forth. So without the first, you will not have a second. So therefore, it is called a Gagba-meba, which is without cessation. So when you have that, then you are free from the nihilistic view, which is nihilistic. You are free from that, right? Why would you be afraid for the nihilist view? Because if you have a nihilistic view, it's supposed to be bad, you know.

[35:32]

If there is no cure, And then you can feel there is no life after, there is no karma, there is no enlightenment. This is the one, and everything, just there, one after, when I die, just completely, just like a death, something, something never come back. That's the standard quality of the method. That's right, standard, every, every... happens to them after they die, they can say, fish, that's it. That's right. Nothing is nothing. Everything is not that bad, and we human beings actually, every human beings thinks that way too. Which is like fatalistic. Fatalistic, like, oh, there's no point, nothing I do is going to matter, so you can give up. That kind of thing, nature.

[36:32]

And there's some people, greedy people, thinks that way and then kill. anything without any feelings, you know, no feelings, no anything, you know, no feelings of being a criminal and, you know, you will get killed, but that's it. No ethics. Yeah, no ethics, no morals and everything. And that is kind of the danger of the extreme, the danger of a nihilistic thing. And, but then other way, danger is to, you know, There is existing, there is something, there is a, what do you call the opposite of a nihilistic, eternalistic, existential, something like it. Okay. And so that is also a problem too. And then, okay, then it's still same thing, it's that

[37:39]

yesterday was not transformed into today because we have a today but today is not transformed yesterday thing and so therefore it is no snow birth of today and so that which gives you the you are free from the Bhagavata, which is eternalistic. Free from the eternalistic view, right? Bhagavata and Chepeta. These two tasks, Tanyi is called. Tanyi is the two extremes. Ta is extremes. Two extremes, Tanyi. What are these Tibetan words? First one is Chepeta. Nihilistic, the extremes of Nihilistic.

[38:41]

And the second one is Thakbatha, the extremes of the eternalistic. So the Ume, the Majamika is the Ume Lam, it's called. The part of the central. So the between these, the between these, Nagarjuna says, I will walk in between that two extremes. Isn't that kind of what Shapooneo did? You know, he had the extreme of being a wealthy prince with all that gold, and then the extreme of, like, not eating. Yeah, he tried, you see. He tried to be, he was born as a, of the extreme worldly, luxurious place and everything, and then he came, that is no good, and then he went back to the completely, and even he, he's just... He stopped himself and he just gave up everything and he just take out the corpse. They're usually Indian style when the Indian tradition that the people died and then they wrapped it up with a yellow cloth.

[39:51]

So that's why these monks are wearing yellow cloth. It is the corpse. Rags. Rags. So wear them. So that finally he said that that is too extreme. Juna means accomplished snake. It's Naga plus Arjuna. Arjuna. Arjuna means conquer. Nagarjuna meditated something and something that conquered Nagas and became Naga's friend. And Nagarjuna knew that the Panyanaparamita Sutta, part of Panyanaparamita Sutta was, you know, went down to the sea. And he wanted to take it out.

[40:55]

But he cannot go there. without doing something, to learn something, to live without dying in the water. The scuba diving. What happened is that when there was a period of decline of the Mayan Buddhist traditions after the long death of Buddha, then there was a period of death. Many spirits, many, many high level of spirits, they took a portion of teachings here and there. Tantric, especially tantric teachings, are mostly taken in a gejara somewhere. And the Panjana Barami, they were supposed to take it down by the king of Nagas. And so Nagabchini accomplished a scrooby-diving kind of method. and he went down there and something like that and they brought a text they have this in Nepal they have one temple there is a text that's supposed to be the original text that brought it from the lake they have this temple no there was a temple or something some

[42:23]

Some temple, they have a thing. What I saw is that there were not going to letters. No, in Nepal. Somewhere, yeah. Yeah. Something like that, you know, we saw that in the books. But this looked like, you know, our ordinary paper and the... It was written in ink or something. It was Revanagra 11. How many years ago? Yeah, Nagarjuna is 600 years or something, 800 years after the Dada Buddha. That's like a thousand, at least 12 million years ago. Right, I don't know, I don't know. It was unlikely that people would leave. Yeah. We never know.

[43:26]

Maybe the rest. Maybe he got a copy. Well, the molly tree that this is from, is from the grandmother of the original book. Right. It's recovered now. It's a lot. And, what do you think about it? What do you think about it? Nagarjuna also wrote a text called Commentary on the Sutra of the Interdependent. Nagarjuna said, Nagarjuna said, Nagarjuna said, moved, actually basically, moved one place to another place.

[44:27]

When you moved one place to another place, that first one is not existing to the former place, right? That kind of nature. The word from the Lama's word, om or hon, whatever he said, was actually literally moved from the mouth to the ear of the disciple. Then the Lama would not be able to say Om anymore because of the ground. Therefore it is not really, it hasn't occurred in this way, that way. And then, because of that disabolism making the same sound, And that lama said, it does not come out from other sources. It comes from the lama's source of the sound.

[45:28]

So it is not, it didn't come without any cause. There is causation, there is cause. Right? It's the lama. just like that the word comes from the teacher or guru is the same as the your the mind of the momentary of the consciousness of transformation of that moment to the another next moment is same thing right It wasn't transcended. I wasn't, actually yesterday I was not something happening, right?

[46:37]

Here is what we take into meaning of that, the combining meaning with the example here is the hour moment of the one hour ago the consciousness and now you compare with that and after this is not in the same kind of nature so then the actual after when it goes like that on the next when you thinking about the depth The moment of death consciousness is something like that The moment of death consciousness depends on the moment that directly precedes it and so on and so forth on and on that Yeah, it precedes and they're independently

[47:43]

is some sort of transcends, not completely changing one to another. That is phenomena. So if it's completely transported, the moment of death, the consciousness is transported or moved one moment to another, you moved from that moment to another, the next moment of the death experience, then it's... you have a mistake about what you call the eternalistic problem eternalistic problem you have that and so then

[49:12]

There is no transformation of the next lifetime. It wouldn't be like that. The next life does not come from other sources. It comes from the moment of the depth of consciousness. Can you put a name on consciousness, like my consciousness, death consciousness, or isn't it like the body is dying but the consciousness is clear, right? It's pure consciousness. Well, consciousness is, there is a clarity, nature of that.

[50:25]

And then it's, momentarily, it's one cause, cause and cause, another one's a result, and that the cause is same nature. philosophically doesn't do any changing or cause becomes a result. Result relies on the cause, not like that. It's in the kind of interdependent, merely interdependent relationship from that transcending, let's say transcending that nature of mind. our memory is carried momentarily we live in a kind of a chain of a chain of memory a stream of memory is carried but it's moving when you're looking into the one stream of moment and it's gone already so because it's not neither arising nor disappearing the consciousness doesn't really die your consciousness would be

[51:41]

So therefore there is no nature between the word from the Guru and the word from the disciples and there is no there is no hand to Joto Mavis without there is no other Other than these two words, there's no other sounds or anything.

[52:42]

You cannot say it. It is a pendenture. Pendenture means which is very important. This and that. This and that it was just that it means to be dependent because of this and because of that relationship with the right and left. It is just merely born like that, manifest that way. just the portion of that the portion of that manifestation of that just what comes out is the manifestation of that and one or the other that is called appears into the

[54:01]

and into the system of the interdependence causation. The mind of a moment of death and the mind consciousness of the moment of death and consciousness of the moment of the birth. Everything is dependent. because of that therefore this it is dependent only the dependency nature of that there is nothing else involved and there is nothing else can be explained So it is just decided in the dependence nature.

[55:08]

And so therefore it is called 仁心美吧, without self-measure. [...] because of it is not ceased because of just merely to depending on each other therefore it manifest therefore it is not ceased completely not negated anything so therefore everything is Dendi is a word very important.

[56:14]

That is also explained in the commentary on the Sutra. Same thing is repeated. Which means exactly the same is repeated that the mind of that part of the birth is dependent on the mind of that moment of the death. So therefore it cannot be explained other than that which is the word of the disciple is dependent on the word of the Guru. That's it. It's merely dependent.

[57:19]

Same thing. and so therefore it cannot be explained either or neither the self-entity or anything. There is nothing to be explained during the initials. It is not able to do that. With that kind of a concept or viewpoint, then one should pause, he could pause in the shakmanis, to live it else on a phenomena. My mind, the momentary mind is now on that the interdependent cause marriage interdependent causation and nothing else, there is no Gyo-a, there is no Gyo-pa. In God's name is not to tell, there is a... Chukam-jie means all phenomena is separated from three things. Gyo-a, which is birth and Gyo-pa, which is cessation. Neba, which is the stillness.

[58:22]

all those three things are completely ceased, so then you can pause meditate. So then, to turn your mind is in return back into your self. And now you see the truth, it didn't turn down the digital, so that my mind's clarity and the mind of that phenomena of mind that which I'm looking at it and in this looking at of this this mind has no absolutely in this absolute situation there is no birth no no destruction or the the what's called destruction destruction and There is no going and coming.

[59:28]

There is no end. There is no boundary. or there is no center. So my mind now understood all these things. All these examples in my mind is not one, neither more than one. So these are Nagarjuna's good points. Kewa means birth. Kewa means destruction. Draw means going. War means coming. Tokpa means beginning.

[60:33]

Ta is ending. And then Ta, the next Ta is the boundary. The circumstances. Or there's U means the center. And then chick means one and to one means many malting. And so all these things are gone. Then you can meditate. Well, it's all that thing. Absence of all these characteristics. It's absence of all the characteristics or the concept. Denver is what? Conventional? Relative truth. There is a birth, there is a destruction, there is a coming out, there is my mind is coming in, and there is coming out something, and there is a beginning, there is a circumstance, a circle, there is a center, there is everything conventional, like that thing is nothing there.

[61:43]

But there is a Hindu friendship. The things are happening to me, experiencing and things are tingling, it's just nothing has to do with those, but it's something has to do with Penjindududu. The Nagarjuna accepts the philosophy of Penjindududu. Penjindududu means that this and that is just because of this, there was this. Mithuk Shindong does not exist. While it does not exist, yet appears like this, appears constituted independently. All dharmas.

[62:47]

All dharmas. [...] and a penzutututu, [...] penzututu, penzutututu, [...] penzutututu Mutually established. Mutually established.

[63:54]

When it's mutually established that when you look through that the nature of a mutually established experience or that thing awareness or whatever you are focusing that then you cannot find in that there is no raoang independence, there is no any independence whatsoever. When you look into that, when you look at that, what is that? And then you look out, there is no independence. There's something, entity is there. There's nothing, I, is there. The nature of that is a solid entity is there. energy, some people say energy level, some people say India, there is no, India, Nagarjuna does not agree, energy too. So, see, and then it's liberated from or free from the nihilistic and the eternalistic, therefore.

[65:08]

And then, And this is very wonderful. It is a wonderful situation. And all Phalaam and Asa are working like everything is interdependent. I guess this whole thing, universe, is actually live like that, right? All the suns and moons and solar systems are all relatively that. All this energy, human being, everything is maybe Everything was balanced somewhere, and then it works. This is a way of gaining an intellectual understanding of that. Establishing. The first thing you said, the Lumber teaching says, first you establish the intellectual. Make yourself as comfortable to work on it. These concepts. Yeah, they shouldn't be wobbled. Training wheels. Yeah.

[66:10]

Shatsang meaning just merely appear. Just merely appear, and the moment of merely appear, there is no accomplished by self-independence. Therefore, it is free from the Takpa which is permanent and Chapa which means nihilistic. Free from those two extreme views. And so therefore what now should be concluded in our understanding of the view before this is Tendjig Devarajung and Nawa. They are all Nawa The conception of everything is based on totally the interdependent causation.

[67:19]

And that is the wonderful. We will stop here, right? That page number is 347.

[67:31]

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