400, line one, it says, which is in the general meaning, subject, second subject, in the general subject, from the result of that, meditate, that path, which is previously mentioned, the result what comes out is the what comes out from that meditation then there is a what comes out is actually the view or the there is a there is a tree there is a tree Absolute, what do you, how do you translate that?

[01:02]

Authentic or not authentic? Intrinsic. Intrinsic natures, very intrinsic natures, such as these three authentic, what are the three authentic? So there you don't understand it. Where was it? So all phenomena are mind. Mind is like an illusion. Intrinsic nature. Intrinsic nature. Then we're using intrinsic nature and criticalness. Maybe we should say revolution maximizing system.

[02:04]

Okay. These are called the intrinsic, the three aspects of view of point of three aspects of intrinsic natures. They are actually generated from the Zal net number like this, which means the Zai is here referring to the nerves or the channels. Near the number means to penetrate exactly where the target. Near means the target or the spot where you concentrate. So it's from that because of doing that and then these experiences arises, right? And then from that, what happens is then it's a reflect, or eventually, that generates the huge thing, which is upon the objective, the place around us, the outer world.

[03:27]

is also, you reflect this. Other world or other objects? Other objects. Well, the world has come too broad about other objects. And then the nature of, intrinsic nature of that Rangu Mo, which is the intrinsic nature of that, generates the Nidokpa, non-consumption of the view. is generated. So now it's talking about here is elaborating maybe there are some there's three categories Nangjoji Ngo and Dongjoji Ngo

[04:27]

So the ngō, here is actually this particular intrinsic nature of a tree, intrinsic nature of a thing is, as is mentioned here, clearly there is split into three parts. The nangchō jingō is the intrinsic nature on the account or on the part of the appearance. On the appearance level, there is some kind of intrinsically nature about the view. A view is there, and then appearance on the part of the appearance. And then Dongcho is there on a part of the emptiness direction. From that, you will also have the intrinsic nature of it.

[05:32]

Then there are two, which means that the two in one of the appearance of the engineers is two in one. And equally, there is a one. So that's why they are elaborated into three intrinsic natures, right? So they explain these intrinsic natures. Now they are elaborating each of these, which means each of these, the intrinsic nature, has... means the choosing is the... the phenomena of the knowledge, the reversible knowledge from the ignorance, the appearance of the ignorance.

[06:34]

So the reversible of impure perception, and there is a pure perception. But it is . [...] Na-wa means appearing. There, log-ba means reversed. Chu-jian is the characteristic of that. There is a characteristic of that is Yi-gun-da. Chu-jian. The characteristic of that is furthermore is called the consciousness is Yi that is Gunda is the continuous label. It continues its absence of that.

[07:49]

There is a phenomenon that is separated from the absence of this Continual conceptions, the consciousness or the Yi is the lack of this thing called the qi ni. So the qi ni is the quality of the consciousness. Dharma da. So each of these categorized. And that's one. Then they... So I'm not sure I understood the English word. I don't know. In the apposition, there's the Chikchan and there's the Chin. That's right. So the Chikchan is that which is reversed from the appearance of a nun.

[08:53]

And... And there's the chunui, that of which is separated from the continuous labeling of the mind. The chunui is the... The chunui is the subject, right? And the chunui is the object. Or is it like this? Hey, come on. Okay, subject and the object, okay. And then when you go to the next sentence, beginning of that third sentence, talking about the logic laws. The logic means what? One nature. One nature. So the cup cannot be separated from that. emptiness emptiness cannot be separated from the cup so there is the kind of relationship there and if you bring out all empty out any cup wouldn't sit there right uh so there's kind of that kind of nature what means what's the glass the view is uh meaning or the way you uh

[10:19]

This is kind of interesting thing. They talk about, like say, if you put a piece of iron in the... burn into the fire and when you see that iron the ball of a piece of chunk of fire in that moment in the inside in the middle of in the fire that is the piece of iron right so at that moment is the you see the redness of a chunk of it but And in fact, you don't see the iron, but at the moment. But when it's cool at all, when the fire is off, then you see the piece of black iron.

[11:25]

But yet it's heated up. That redness is cannabis. You know, it's some sort of dopamine naming. Or they are appearing, appearing, appearing. That would be difficult to find these things in the room. These are kind of philosophical terms. What are the two? The manner of manners. The manner of appearance, probably. The manner of appearance is different. So there's three. What is three? It's just about to talk about and the manner of the apparent difference of the manner of it.

[12:34]

So these three things. these three things are what happens is for the yogis who are meditating and then he would have captured all these three things simultaneously on his one pointed tendu okay on top of that is meditation there from his To him, it's better for being experienced. Then the ziway in last is still a foot putting in his stick. Then the ziway in last. Ziway means to count it. Yeah, the qi zhen, qi ni, and the doug wang. All these three things are simultaneously understood. In other words, the nawa, the dong wang, and the sung ju.

[13:38]

They're talking about the nawa. Nawa is the qi zhen. Dong-ba is the tree. Sung-ju is the ngō-jik. Understand, na-wa is the appearances. That is the chū-jian. The chū-jian, which is the redesigned object. And Dong-ba is the emptiness. That is also chū-jian. And Sung-ju is the ngō-jik. Right? So all these Nandong Songju simultaneously can be captured by the yogis. Understand? Understood in the yogis and in the samadhi.

[14:41]

Taeyang, what was Namaste? Siwe means. Siwe means to count. Calculate. Yeah. Taeyang, furthermore, Taeyang means. Yung-ri-la, self-known as. Yung-ri is experience level. In the numeric experience level, it is just yogis can absorb clarity and self-knowledge. Because of that, achieving the realization of the clarity, therefore, it is called manipulatory logicism. So it's kind of like that.

[15:46]

The subject is turned away from the beginning. The object is turned away from the beginning. The object is turned away from the beginning. And then there's continually saying that the tree, the Dhammata is because of which is the common or the Conception. Conceptions of ordinaryness. Conceptions of ordinaryness. Gyun cha is the continueness of that is ceased.

[16:50]

God is ceased. Then what happens is you will have remains. You abide and then conceptualize. Right. Maybe the way. So therefore, that is the dharmata, which is the lack of the... Separate from the continuous findings of the mind. That is clear, right? That's very clear. And... So the... The trick, it's a kind of balance. The yogis are experiencing, during the experience of yogis, it's a balancing on wireless nyamsia.

[17:58]

They reverse out in the two ninas. When the yogis catch... a time of catching up his mind, his catching up his clarity, at the same time he will dwell without conception of any ordinary thoughts. So it is kind of that kind of agility of achieving. It's Samadhi. Non-conceptive is not dogma. Dogma is the ordinary dogma. Dogma, which usually comes from the namdok or the dogma, which is Tamil namdok, just ordinary conception.

[18:59]

So when a yogi meditated, or the Buddha, the mind of Buddha is this, He has a clear mind, yet it's not the kind of way we were thinking about the dogma, but he has not the way we are. Our, according to the dogma, he has nothing like that. Dogma doesn't mean, you know, think thoughtless or something, and not vegetarian like that, not like that. Vegetable, not like vegetable, but it's very clear, like a kind of a clear crystal, kind of in the morning, like a dawn light in the mountains or something, kind of. The clarity he experiences is not what we would conventionally call clarity. Right.

[20:06]

Basically, here is Rigpa. That Rigpa means awareness. It's talking about the individual's awareness. That he has achieved power of himself to overcome to his awareness. And that overcoming is the Simba. He caught his mind. Achieved. When you do that, then there is also no ordinary thoughts. It's not there. Yet, it says, continues. Well, it's just abiding processally in the middle of a unware on an unconceptional level, he has already catched or caught his own mind of clarity in one taste, in one situation.

[21:28]

Held? Well, more like a power to achieve. This is the power of meditation, power of could be better simba. Simba means they are passive. Active is simba. By catching it in court. Simba is an active verb. Simba is that which is being caught. Simba is also the past tense, right? Simba is the past. So you could also hold something and then you call it. So your mind is called. Being called, you pass it. I think it's this reverse Simba.

[22:32]

It would be the consciousness, the awareness of being caught, passively, in this English, if you want to. Yeah, caught doesn't make sense. It doesn't make sense in English. Held. Held. Yeah. Held in. Held. Held in. Held. And clearly. Held in. Okay. Okay. I think. Yeah. Mr. Andrew's professor, what do you think? Caught in emptiness or caught or held in it? Caught. Caught in clarity or held in clarity. This is what I think what we're talking about. The mind, you know, as an object is something you can catch. But if you want to hold your mind in clarity, then, you know, we can... Here, the word Simba is, uh, Simba, usually word, ordinary Simba means catching the bird. Right. Being caught. I'm caught by... robber, or I'm being captured, cat, in other words.

[23:37]

That's the meaning. So here is the yogi's awareness of this momentary consciousness is now caught. Maybe she's in it. But in real life, in other words. In other words, in real life. Got recognized. Recognized in the meaning. Jingle has a more probable meaning. He recognized that moment of his continual consciousness. Retain, yeah. So there's a lot of these words you can substitute, right? I can't remember doing that. It was all in symbiotic. Symbiotic? So... I think Kant is more active, actually.

[24:38]

That was kind of... Anyway. So... Anyway... So there's a kind of... It's not actively... No agent. Another agent here, not talking about to be caught, to the awareness, but the awareness itself is realized within them. That is called the Buximpan. His definition of that Chuzhen is talking about this phrase. Chuzhen is describing the Chuzhen.

[25:38]

What is Chuzhen? Chuzhen is because from the part of being caught into the clarity, therefore it is called Chuzhen. And And the Trini, the definition of a Trini is that it's a dwell without contagiously influenced by common thoughts, continual of common thoughts. Therefore, it is called a Trini. But yet, these two are... can be distinguished between two things, the appearance is different. One is qi nin and one is qi zhen.

[26:42]

And so the point of view of the qi zhen, you have a clarity experience. From the point of view of the tree, you have an emptiness of that. Two, and then simultaneous to absorbing these two, without contradicting to each other. And it's comfortable, excepting that the nature of that is called the yogic experience. Now the Theda Jeng Shu Laas, method of continual progress in those experiences to that. There are several categories here. Nhamshia and Jiyotobi is talking about two different types of things.

[27:45]

Nhamshia is the process of meditation, the samadhi. And jayadog is the, what do you call it? The post-meditation. The post-meditation. You call it the post-meditation. It's called jayadog. Yeah, jayadog is called. So there is a post-meditation. Meditation has, they're also intrinsic nature. This is the method of extending the intrinsic nature of meditation. Right. The method of extending the intrinsic nature of the period after meditation. Right. And the means of generating those if they're not already generated. That's right. There are three things, right?

[28:50]

Right? And then there is, for the first of that, the method of the intrinsic nature of the contemplation or the samadhi, again, there is a category. Those are three categories. Whatever. The first one is the method of generating the intrinsic nature from the direction and the aspect of the appearances. For example, Berna, which means for example. Berna means for example. You know, what it looks like here is talking about... If you want to meditate, generally the Vajra maybe practice, the deity practices.

[29:57]

The Inga means heart chakra. Tukdoji is the Vajra heart, that which is the Akshuvia. And in the heart, in the Akshuvia, if you concentrate... on the center of the central eyes, if you're focusing, kind of focusing, or meditating, or visualizing, or you are draining, your awareness is just only at the point of the central eye, that should be at the heart, right? If you got that clear, of the central eye if you catch it, the image or the clarity of that. So at that time, the yogi will be experienced

[31:16]

a clear awareness, generating the awareness of that central eye. So when you have that, then that is to say it is called the characteristic of it is reversed in terms of the central channel. Central eye. The object which is reversed from the ignorance of the central eye. So what it exactly means is the You get some kind of clarity of the colors.

[32:20]

Yogis would have a color, details of the eye primals, and then whatever is the details described of white and blah, blah. Very clear. But that clarity is called marugula vanacuja. Right. This is, at that time, that works. So while it's seeing this, the central channel, the central eye, just only that central clarity of the central eye is seeing it, nothing else.

[33:35]

Nothing else, nothing else of any conceptions, everything is... Just feast. For me, the singhi was the adverb of without thought, thoughtless manner. Singhi means just kind of... This kind of leaves the heart to ask them in a manner of ending, manner of non-conceptual, a completely, completely manner of non-conceptual. So when you're focusing one place, this happens to anybody, any situation. You look at one object carefully and look at it carefully,

[34:38]

Around everything is just blood. So at that time, having ceased all the conceptuality apart from merely the appearance of the eye, middle eye, one is established in non-conceptuality. And that is the subject, which is separated from the continuous way during Naguma. that both of them intrinsically cannot be separated.

[35:47]

They are Ngojic oneness. So that central I and the mind, which is separated, continues labeling, which is focused with no other concepts in central I, those are not separate in their intrinsic natures. Yeah, what you're seeing, clarity of that, at the same time, the emptiness of that can be separated. And so... Absence of any common thoughts. Empty, maybe you can say... At that moment, it's being emptied or absent by common thought. So therefore, it is called Chinyu. And this kind of metaphor looks like saying that.

[36:54]

But basically, it's a logic. And so then he's saying is, so forth, you can apply Then you can kind of apply this for the face or body or everywhere. You can apply these three characteristics. All three things you can apply everywhere. Drill? Drill with the NB2? Drill means the Thumbjell Dill means applying the RIG-Dill means connected or similar. Dill oil. It's literally kind of mixed. Thumbjell and Dill oil.

[37:54]

Mix it in. Yeah Thumbjell and RIG-Dill means mixed and we are connected or applied It means that you see them all separately, and you can apply that method separately. Right hand, you can do the same thing, left hand is the same thing. Then you can apply it to the cops, and you can apply it everywhere. The next one is, the thing is, by that samadhi, that very, very pinpointed samadhi, that Samadhi of the three characteristics of that which he mentioned, the object and the subject and the two-in-one, the intrinsic nature of two-in-one, these three, that's particular realization of the Samadhi.

[39:03]

By that, This, what would contribute is the contributing because it will, to remove the poison of the continuum of a common, the behavior of thoughts. To remove the obscuration of Nam-do. Nam-do is the obscuration of a thought. And Jun-ja is that constant, you know, constant momentary coming, one after another, we are in thought, right? This is, it stops by this Na-wa and Dong-ba and Jung-ju. That is called, the terminology for this, it's called Jukpa Selam.

[40:10]

Oh, Lord. Right. Could it be entering mine? Jukpa Selam means to remove, right? Jukpa means that one after another entering there. One after another, and Jukpa is here for the constantly holding one tail, another tail, thought. That's removed. So it's a funny word, kind of entering, but it is kind of how it feels in the mind. You're sitting there, just like Manazine, thoughts are actually kind of in a fear. They enter your mind. Right. So you're trying to have it from the mind. These are called the London terminology. Very important. Nobody else has it. There's no other things to remove it. The meaning means Jupiter is here is just what we said, right?

[41:17]

So it means pacified. Clearing out the entering, the path. The path that which is, the name of the path is Jupiter. I'm telling you, this is kind of a digression, but if you look at the Rime movement and the emphasis on Dzogchen and so forth, it really seems like a lot of the approach really comes from the Sakya. There's a lot of brand art. Yes, going back to John Kinsey 1.5. I think it's kind of funny, too, that when Duncan Chukor wanted to put Sachin Kumbh in the limbo off, he said, oh, I know a little soap [...]

[42:32]

Can I borrow that? Samadhi or his character. Right, that's the... Why is it called? Huh? Well, because you're having a Samadhi on different things. That's not for the face. Right. Then you can... Yeah. See, that's how stand we stop here. I want to stop. Okay. So we don't necessarily have to focus on Akshavaya's central line in order to achieve the fibrilizations of samadhi. We can use any... 4192.

[43:18]

@Transcribed_UNK
@Text_v005
@Score_71.24