on the page 334 and talking about the conception or the mind the sim is the mind the sim lang is the conception of the mind appearances that is in such a tradition that we to conclude or This is where what we are studying is the Lambda, the pattern of food teaching here and in the viewpoint of the Lambda teaching that is talking about the mind, the is the mind-only system of Chitamadega system, mind-only system of Buddhist tradition.

[01:05]

Semzamba is called, Semzamba means mind-only. Everything is nothing but mind. Outside everything is because of the reflection or projection of your mind. Here is approaching towards to the summit of the view. point of the establishing the highest level of the realization of the teaching of the Lam Dei by way of putting this ancient tradition of the Jitamatika system of the 920 tradition and that Since that, everything is saying, you know, before this particular subject, the first one is we have been disgusted that everything is mind.

[02:08]

Everything is mind is the system actually is a system of Jitamatika system. Jitamatika system is one of the ancient traditions of the Buddhist fundamentalist Buddhist tradition and from that then this is a method of way of teaching the students 12 to the higher level of the realization is then saying you know now everything is the matter of the project the mind only so since then what then what happens is their mind is exist or not exist the entity of mind is their question comes out is the mind is the final final thing or not then approach to their mediamica system into that is the no mind itself is also the it is nothing is there a solid entity of that you cannot be

[03:16]

to have any solution of that solid entity existence is nothing there. Therefore, the mind is . Now, the human is illusion, remember? The human is magic. So now the situation is mind itself is also nothing but like a magic. It's established into the system of magic. because then it's just like magic. Musicians created stones and the items put together and then lights blow up and the audience kind of see something is there, you know. Something comes out from his head. Pigeons are coming out of his head. Or eggs are coming out. Or the cigarettes are pulling out from the sky. All kinds of weird things. Actually, everything is kind of deceptive and put together, you know.

[04:20]

And so they're saying that the mind of this is nothing is there because the mind is also skanda. Skanda means, as you know, the hips. or they compounded together. And there's all kinds of, again, categorized and various layers of consciousness is put together. That is called mind. If you pull out the sense of art, the sight, sights, consciousness of sight, consciousness of taste, and the five scandals are divided, and then they were kind of losing the year. promises of the system of our mind when it is also not exist. Just like a magician pulls out all the devices, objects taken out, there is no magic. So that's where the students would lead to.

[05:23]

So he's talking about establishing the appearance of the mind into the the system of the magic. Again, there is a question that was written, the doubts and questions and answers are written all together, which already I kind of explained to you. Well, it is not the connotation of that. It is not the connotation of that. It means absolute.

[06:27]

maybe it's close to interpret it into western uh english language it would be absolute entity it would be like one youtuber but in this context context of this they are talking about is absolutely is there something independently exists or not ultimate existence ultimate is that consciousness or the mind ultimately existed or not. It's culturalized. That is? Swabhavata. Swabhavata. Okay. The very nature. It's the very naturally, independently very naturally existing or not. This soul, consciousness. The ultimate independent existence. That is called, Tibetan is called Ngo Yujit Chubat. It doesn't say no mind is not so good.

[07:50]

The saying is mind is there, you know. You have mind and I have mind. But if you say no mind, it's kind of not so good. Not so good philosophic discussion. So it is how we see is how we habitually we identified our consciousness. Even regarding my body, we say my body. My mind, even we say my mind. So there is a governing of, there is a mind. Ultimately, there is instinctively, there is somebody who is there. My mind, right? My mind is today not so clear. So the mind, the secondary mind is kind of a product, belonging, the object of yourself. So there is a self, something is there. That is the

[08:53]

Open people think that it is absolute, exists independently. So that is trying to break out. And so the Sajjabas are approaching us again, it's easier for us to understand in the relationship with the magic. and a magic performance and all these things. It is more like an illusionist. It is an illusionist. It is an illusionist. By my mind, the self that the governing of that is the illusionary. It's nothing that exists, but we throw much custom to it. Habitualized completely from life, from life, from lifetime, life, lifetime. Habitualized and then there is a something that is.

[09:54]

So here it says. Indy, Zegu is the kind of root antra in the Vajrayana tradition. The Basriana and the Mayana and the Soutariana actually agrees. There is no contradiction of philosophical viewpoint, you know that. And there are different ways of saying it and approaching. And here is the root tantric. This means root tantric. It's called it. How do we get there to translate it?

[10:55]

With that kind of the suchness or the Bhabha, that has no form. There is no form. It doesn't have a form. It does not have a form. There is no person to see that image or the form. And therefore there is no also a salt. Okay? Then there is no smell. And there is no other person who is smelling it. There is no taste. And there is no person who is also experienced the taste. And there is no touch. Therefore there is no person. or the self that has experienced the touch, similar to what I miss. Therefore, mind is not a product of mind itself.

[12:03]

But when there is a question arise, if there is objective and subjective view of those both of them, it does not exist. Suni Yu means objective object. Object of apprehension. Object of apprehension and apprehend itself. And the apprehender. Apprehender itself. That's right. Both of them, if this is established, they are negated. But if it's not established, it is not established by its native or by its realistic name. And then what happens, this is a critical question comes out.

[13:08]

This is a critical question. Yeah. The question is, why are we seeing, if this is on the table, what we see is everything different things, and if there is nothing like that, and if I'm... I see the perceiver table, the cups, and these things on the table. If this does not exist on both sides, then how come we are seeing this? That is a good caution, you know. How come we are seeing this? How come we can all agree that there's a cup there? Yeah, how come we are seeing, even though we're close and open here, because there are objects out there. And... answer to that question is there is awareness that particular awareness is called emptied by bulk negation of the object and the subject view of that

[14:32]

that which is only can experienced by its nature. And it's a nature that is Ransai means it's cleared by itself. It's just like a light. A light itself. And so that is kind of a green panjana paramita. That Sutra, the Heart Sutra, or the Banjana Parameter says, Sometimes interpreted as a Banjana Parameter is, objectively, they interpret it as a female, a mother. who is the mother of all the Tadakada Buddhas of the universe.

[15:35]

And that is the wisdom that goes beyond. That to the nature of that is mati, not born. Manga, not ceased. Mati, Manga, not born, not ceased. Nam-kei-ngo-ni is almost like an essence of sky, a space. That nature of that is one can experience by individual itself. By individual itself, the self nature, whatever you agree, it's one but merely can experience. I don't, so that's primarily, let's say, get that, that is almost, it cannot be, another word, cannot, like candy, you remember we talk about the candy, taste of candy, to try to discard to somebody.

[16:54]

And it's very difficult to, vocally, explain exactly the candy taste. What you have tasted is I cannot taste. Unless if I put your piece of candy in my mouth, in my mouth, and then Momo tastes, yeah. So, you know, you got some... Even that is not completely, you know, equal. Your understanding of the normal taste and my understanding of the normal taste is not quite. I interpret it differently, you interpret it differently. Well, you say normal taste is almost like a hamburger without cheese or something, you know. What I'm lost on is how this concept of the perception of the absolute applies to the question of why a cup stays a cup. and it doesn't change and we close our eyes and we can all agree that there's a cup on the table. Discrete objects.

[17:56]

Why do discrete objects seem to continue? There's a lot to explain. This is just the first printer, right? I'm with you. Let's go. All right. And then, so, it is just like, first of all, our nature of the mind is like a crystal ball. A crystal ball, clear crystal ball. It's almost like in the nature of the crystal ball, there is no rejection or acceptance of idea or conceptions. Nothing is there. Gipiglas of Gyoab in the Virtuos. I think big way since the last of the... conception of all the good and bad. But here the saying is what is white and blue and yellow is just like a crystal ball.

[18:59]

The nature of crystal ball is completely clear. But if you put a crystal ball in the sea, in this water, you get a good example. Because of this is red, right? And the water... is you can see in red. The nature of the water is colorless. Right? And so therefore, it is something, what happens is the objective and the subjective, when the dual is split into half. And therefore, it will begin to see just begin to see in our diluted mind. In diluted mind, that is just like the water pouring into the different colors of the glass. The water itself is always colorless.

[20:02]

But if you put this water into a blue cup, it becomes blue. That's it. Absolutely. Impure perception. Impure perception. Impure perception. Which comes from the basic mistake of self and... Which comes from the basic... What we see is that there is some kind of misunderstanding or preconception of... What do we call it? Nambartogba. Nambartogba. Nambartogba. Nambartogba is concept, which is habitual concept. It's a concept, but it's habitually... that we, from the beginning, we dual split into objective and subjective things. The dual aspect is therefore we have various kind of objective and subjective is so strong. That's why we have it.

[21:03]

And that's why we get angry, we get also passion, we get also rejection, all kinds of various types of things comes out inside of our mind, the principle mind, and then surrounding the principle mind there is a kind of subordinating self-consciousness which also triggers into the various senses of organs. senses of organs, through the senses of organs, then develops what we see. In that sense, in the Vajrayana, particularly in this Vajrayana tradition, everything is transcended into a deities. And it is called a Bada Mandala.

[22:03]

And the Bada Mandala is a very high teaching that eyesight deity there is a seer deity objective object that is becomes turning into a deity and the the perceiver of the object is become a deity so when you visualized in i suppose to visualize those things in the eyes and nose and ears and hearts and everywhere so And then when you do that, everything changes really in that way. And then from why is then why is necessary to from cup to to deity? If you can one can why it's a cup is so bad and the deity is so good. If one can question, you know, cup is useful to drink. Why is the deity is kind of as you can't drink deity? Well, If you visualize the copy, you don't have any copy, it's an unanimated object.

[23:07]

And when you have an unanimated object, you won't get any knowledge. If you understand perceives as this is any being, super being, super being kind of thing, and you will get the information, extra information from that. So, or the quality of information. If you think, if you see to automatically what you hear is the porcelain that kind of fired and then has a bell sound. That's it. That's it. There's no any interpretation. That's a limit. So subtle phenomena to subtle phenomena, but that one of the high level yogic experience, you can have from the sound of one sound of a crack of the eating of the something, object of the cup, can understand the total teachings of Buddha.

[24:27]

So that's how you developed the yogic so important, yogic practice. So that's here. However, here the saying is, while we are wise as the seeing things and the experience things are automatically impure nature, impure perception. The thing is, because we are habitually split in the dual-minded and diluted, through the dual-minded, that diluted mind, that only occurred. This is occurring now when what the dilution is called the jibba. The dilution is called a diva.

[25:36]

Diva means something like this. This is a veil. The veil is very good to turn. When you remove the veil of the curtain, then you see things. When you remove this habitual conception of that thing, remove from that your mind, and then you will see they're completely different. Just like saying is when you clean the crystal ball. Then if you lift it up the crystal ball itself, or just looking into the true nature of water, just to see the true nature of water has nothing involved, any kind of colors. So that colorness, or it is pure nature of that mind, crystal clear nature of that mind is called the precious mind.

[26:46]

The precious mind. That is the God of Injun Sim. The precious mind. Ultimate clarity, you don't put ultimate, you know. Ultimate, when you put in ultimate, it's kind of dangerous for the Buddhist past. Pure clarity. So, pure clarity of consciousness of the mind. And in the ordinary sense, again, that what we, pure clarity of the mind, which is temporarily painted with different colors of the conception, that we live. yeah so that is the what we are in the level of a pre-impure level therefore therefore means all dharma so what it was saying but it is means all phenomena rule of all phenomena

[27:55]

is the nature of the mind, which are self-awarenesses. And the nature of that self-awareness is always being clear, like the crystal ball or the clean water. That nature is also merely the magic, just like the magic which explains us. It's a magic. It's a magic mind. Mind is magic itself. Mind creates, of course, mind creates all these things. Mind creates television. Mind creates, you know, Timber Gorda and the tea and the teacups and so on and so forth. You know, all these create magics, the mind. So the mind is magic, source of magic. Mind is the maker. The maker or mind is the Buddha. Mind is the demon. To somebody, mind can be a demon. So it is a tantric, abstracted language.

[29:04]

Here it says this, the nature of, is the nature of everything. And it stays absolutely in the characteristic of illusion. And that's kind of abstract Toa, it's called, songs of the marasitas. Marasitas are yogis and who, the yogic perceptions, they go through that. So then once they got there, and then they can throw out, through their experience of that, throws out the such languages, you know, which that is how to understand, you know, level. But once you practice and then you begin to understand, Every single word has a depth of, you know, thousand miles. Okay. Yeah, it's a depth of, you know, poetry. It's very beautiful. And then it's a Sambuddha.

[30:10]

And then from the Tantric, there is a Tantric, Tantra is called Sambuddha. Tantra. Sambuddha Tandra also abstracted this particular mind. The solution of the mind is, let's say, one should look at the mind, it's like a Tisir Tongjit bubble, which is the city of the Khandarva. Yeah, the Tisir is Khandarva, the smell eater. It is Juma, which is the illusion, the magic, and the Minkui is the Maraj. And Chokpa. I'm not too sure Chokpa is... Dawayatong is the city of the moon. A rabbit. Yeah, Dawayatong. And Melam, which is a dream.

[31:14]

Tzewa means the... playing inside of their, you know, female and male, or they're playing in the dream, just like that. So it's kind of like that nature. Then another lama, such as this says, Then he said that mind is not absolute, and it is not even magic. It is almost like merely magic. It is almost merely magic. It is not an absolute thing. It is almost like a Mikyu, which is the Maraj. It is almost like a Chunda, which is the reflection of the moon in the water.

[32:16]

It is almost like a fire between the two sticks put together, you know, roughing together. It comes out heat and fire, almost like that. And another, again, what ordinary in our mind that we right now is because of the all many variety circumstances compounded and get together therefore it generates we have a good eyesight and there's good things there and so you begin to see that and so and so there is no explanation or no No one can actually pinpoint the matter of mind of that. You cannot pinpoint this. You cannot make the statement of that.

[33:30]

And then repeating again, saying, what Tibetan Islamist ancient times, very kindly, they have time and, you know, time, time is repeatedly talking about one subject, you know, various of the corners of other ways of telling, you know. And it's the same thing is, and then recorded from the Bodhichayama Avatara, the Jinju is called the Shantideva's also talk about it and from the Sutta point of view of that. This is saying that there is nothing that exists in any situation. It's a one because if you take out like a magic, if you pull out some kind of a trick about the one mechanism, then it will collapse. It's just like that. So now I'm going to go to 305, 306.

[34:35]

Now I'm going to go to 306. I'm going to go to 306. and the end of the first line of the that is the the prayer that he composed is in that particular his plea prayer was that the end of that prayer is please bless me that to to understand or to realize that my mind the ransom that the tuba that deluded my mind which appears everything and all kinds of things happening into my mind is, please help me to understand the knowledge of the Nandong, is the appearance of emptiness.

[35:44]

Right? Nandong Yumadong, you know. Now, this is another llama. Did some prayers for particular this section, yes. Now that is the same thing as the what's called a something, what do you call it? Elaborated version of what we discussed, elaborate version of that. So now there is, in the middle of that page, is on the forward line, at the beginning of the forward line, and then so on, which is the is the example.

[36:52]

Right. Shouldn't we talk a little bit about the organization? Yeah, this is what we already said. No, but it says it's for the actual. It's going to give the example, and then it's going to mix the meaning of the example. Right. Yeah, that's we said it. Mix the meaning of the example for medicine. So that it's metaphor and actual experience is to, you know, kind of parallel to it, giving that. Your mind is Jumma, your mind is dream, your mind is bath. So now the Beton-Sawa here is to just sit down and just meditate or to try to conclude in that nature. So then one can kind of talking to oneself, saying that Nuju did not know did I dance this to me right now as I am a human being. the interior perception that I am seeing and perceiving all the ups and downs of my mind every day and going through these all kinds of dimensions of mind and colors and there arises various circumstances because of this I have this because of that

[38:19]

That I have produced my mind and my body has feelings of joy or suffering and all kinds of things. This is actually according to the true teaching of the meaning of that. Teaching is absolutely there is nothing is happening like where I was perceiving is that. But there is nothing in the reality. Nothing is there. You have to come to the complete decision making. And then you then pause and meditate. Like that. It's like a glution. They say how you meditate is like that. So otherwise meditation won't work. Because there's some kind of, first the kind of intellectual things go all the way. And then at the end of that is then petun sil. It's mixed with the example and your understanding of that thing. And then pause. So then there is a quote also, quote mentioned in this sutra is called the King of Rajat Samadhi... Samadhi Raja Sutra.

[39:34]

Samadhi Raja Sutra. Samadhi Raja Sutra in very famous Samadhi's or talk about everything's the possibility of a Samadhi. This is Samadhi Raja Sutra. Yeah, it's coming follow this is a which means having done varieties of the horses and chariots and elephants and horses which are created by those musicians. To that there is nothing exist as this is, as why you see it, it's nothing, it's not true, it's not there. Therefore, a children come to the tradition of cheese, you should understand all the Dharmas, you should understand this way. And all phenomena has no nature, the entity of absoluteness, nothing is there, it's merely, it's just big drama.

[40:41]

magic drama is there, you are uninvolved there. Then the question comes, you know, ancient times, you know, a question is also right. I think this is maybe where you explain the magic and where I experience it now is slightly different, sir. Because magic, you can put together and it may be easy to, if you, you know, finish the magic and you can put it away. And then it was easy. But mine, I try to put it away. I can't, still can't, you know, put it away. Still I see it. Still I suffer. Still I, you know, get excited. And so on and so forth. That is, you know, even today, we might have, you know, questions about that, right? You know, easy to understand the movie or the magic but this is really which means it is this continuum of my perception it is very difficult to overcome to put away

[42:07]

Why? Why does this belief tell us? And then the other teacher says, that is just a matter of how much you are diluted. If you're stronger diluted or less dilutions. And it is a kind of more... It is just a matter of the length of the period of the length of it. You got a big magic period right now. It eventually will go away. Everything goes away. It's just lasting longer than the magic tree. This is magic, but it's a longer type of magic. It's like one of those mini-series that you just did. Yeah, right. It's just close to where, and it's just everything.

[43:12]

It's really everything. And that happens when we die, just beginning of the dying, you know. In a few days, even sometimes people, in a few days, you are going to die, you know. Then you have it, this whole thing was kind of laced up all around, and it's completely, it's diluted. You know, you know people, you know, you used to run out, you get so angry, you get so excited, you get so excited. Everything is that he can understand, he or she understands everything. Wow, so silly. Even if we think even today, when you go back into, let's say 20, 30 years back, You know, for us, it's like 50, 60, 50 years back, you know, or 20 years back, I'm a teenage, you know, we're a teenage. When you look at teenagers and, you know, in the colors of boys and together, and so much, you know, things go on, right?

[44:18]

You look at it, and from there, now, you can laugh at all. You can, it's everything. It's gone, right? First of all, everything is gone. I love it. That was the French girl. But you're still, you know. Halt is eternal. Wow. It's kind of upbringing to think of life as a giant high school because I don't ever want to go back to high school. It just looks like, yeah, you would be like, tell me, right? Yeah. Some people live in high school, right? That's a little longer. Some people are still living in high school. Can't be gone. So I can't. Rufushe, one of the things you said is that ultimately the nature of things are all like the magic. Right. It's just created by a magician. A magician created everything. It's like some magicians created.

[45:18]

Nothing is truly. Back up at the wall, it would break. It's all compounded nature. There are four types of... That magazine, this... Go away from this magazine, that's today also. Sambhala's Four Seals. He's talking about that. That is very important. He chose the topics. That being a Buddhist, we say that being a real, true Buddhist, you should know Four Seals. All components are impermanent. Compounded elements are, since it's compounded, elements are impermanent, and therefore it is, so they, yeah. And so, yeah. And, um... But why I say it's completely impermanent.

[46:22]

It's all a mirage. The question is why we are still, you know, happening this day and night, happening things, things, it's just a matter of You have long dreams. You have long magic. You live in longer magics. So if you kind of start to reverse, start to eliminate, or start to educate myself and meditate on it, and it shortens and it shortens and it shortens. So soon, maybe several years later, maybe it's quite different. There is an example, the magic is the example of it.

[47:33]

And the lay is karma, is the example of another. There is a type talks about some sort of a comic. illusion or karmic illusion is it's called a karmic illusion we are living in the karmic illusion karmic illusion is that always constant we're generating karma every momentarily generating and generating that so that is called a So in the nature of gyuma, the magic, there is no differences between the karmic gyuma and the actual, the magic has no differences.

[48:34]

Now they are talking about the Panjana Paramita, the sutra called the 8,000 verses. In the 8,000 verses, of the sutra is called Gyatongba. And in that, the Rabjur, which is a Buddhist, highly advanced scholar at the time of the Buddha. There is a chapter on the... The chapter was named after him. This Rabjur is the name of the Buddhist monk, who is a very, very important person. And it is quoted here. I'm sure you can find it in Sanskrit. Sometimes people translated ancient... Sabuti. Sabuti. Sabuti.

[49:38]

Sabuti. [...] 8,000 verses? 8,000 verses of the Panjana Paramita Sutta. Ah. And the Ravchuk said, which means the Ravchuk asked Buddha, Then he says, is that true that form and all others, everything is nothing but magic and the form is magic?

[50:43]

Isn't that true? Likewise, feeling is also, do you think it's magic? If so, and then if that's so, then how about the du qi, the discriminative knowledge, is that also magic? If so, then du qi is the, what do you call, du qi, is the volitional factors. Volitional, compositional factors of action or the movement of that du qi. Is this also magic, factors of movement? Oppositional. Do change to something is making emotion things. Is that true? The Buddha says, yes. Is that the membership, which is the Vijnana or the consciousness? From the mind, ordinary consciousness, To the... Your mind, that is called a wisdom, that all know wisdom that you have it.

[51:54]

Is that also human? He asked. Illusion. Yes. Well done, he said. Also. He says... Like so. Even the consciousness of a Buddha. Even the consciousness, wisdom of an all-knower. You should not misunderstand where there's a connotation, which means knowing and not a negative. We should not misunderstand sometimes illusion, which means people might think illusion. It's kind of false. Interception. Interception, yeah. Tentancy to misunderstand interception. Or deliberate fraud. Yeah. It's not talking about that. But it's merely it's kind of things that happens because of these old components put together.

[52:55]

That happens. And I like things seen, you know. Things happens like that. It's just like that. And so the Buddha said, well done, well understood. He said, well done, global born. And then there was a quote from the Indra, was also interested, listening to the Dharma and the Indra, the chapter of the Indra. Indra of the God? Indra of the God. Who? I said that chapter, it said, Then in that chapter that Buddha says, Buddha was talking to the Indra that the magic and all these sentient beings are, you cannot separate it. There is no way to separate it. There is no way to separate it. That is Buddha said.

[53:56]

And then the process of that is you should meditate. Leave it alone. Your mind. Keep it in that control of the rest. And that's how you mute it. All right, I'm going to stop. Oh, let's do one meditation. Now I understand. Therefore, example of that is the illusion Juma and the leg Juma. They have the karmic... Those of those two, the illusion of the karma and the example of the magic itself has no dual. It is equal from both point of view of those magic, magician created magic and you created different types of things are in the same situation of their

[55:06]

Same situation, if it's meeting two together, or two or more than one together, and then the, what's called, the mechanism works. And if there is something is missing, the ball of the mechanism is that one does not work. It's equally same. The karmic illusion and the illusion of that equally same. This and this mind is equally same. This box is equally same as my mind. No difference. No difference because if this is missing something and it won't work. If I'm missing something here, it won't work. Your mind won't work. It won't work well. If everything is gathered, or the mechanism is gathered together, if the eyeballs are not defected, my eyes are not defected, and my brains are not defected, and then it's going through there, I see.

[56:19]

And if something is wrong with it, and I don't see. In the eyeballs or the eye nerve, something like that. And he needed to learn my machine. But both of them are in the trailer map and absolutely nothing exists independently there. And so all you should do is to send , means that your the front from the mouth of consciousness or this return back into you into yourself instead of going this way and going inside return into yourself and then look at it and then all the varieties of which is created by this variety types of circumstances and there is nothing there so

[57:30]

Then you can relax in the Samadhi of the Nandongyuma, Nambarrova, and that nature of that. You can never chime in there. You remember that. You should remember that in that nature. And then there is a look at it into many various Buddhist, you know, meditation like Jokjin and Mahamudra and this all, which is, it is merely the nature of my mind. I'm experiencing myself in the nature of that, it's the illuminating, illuminating itself. And just that, maybe that's the closest that you can go. And so if you come to that and then you leave that there, rest.

[58:31]

You rest to that, you know, nakedly. In that nature of complexity or that, in the nature of characteristic or that nakedly. Sometimes people use the same jenba. Jenba means naked or raw. Jenba usually means raw. Jen. Jenji da bing jenba. Then when it manifests when you meditate that strongly and after that the result of that is that manifest your Rigpa is called awareness. That is the naked. is naked without clothes. The boy is jibu, which means the boy is naked.

[59:36]

Naked, yeah. Jibu is absolutely removed from the veil of the objective and the subjective thing is removed from that. When that happens, even still there's a problem. If you have that, you got that suddenly, then, oh, I got that really something, you know, got that. And then there's a hindrance. What that is Zimba Shuk, means forming a realistic to that matter. then it's a big problem again. Maybe I'm missing the nature of the problem is when we... When we become too advanced in the samadhi of the nature of the mind, understood and then do an aspect of that, clearly, and then you got something, oh, gee, yes, there's this such thing in the childhood, I grab that.

[60:50]

It becomes one more dualistic conception. And then once you have to be aware, in other words, you have to be aware of that should not be cling to it. The emptiness of emptiness. Yeah, shouldn't be cling to the emptiness of the light or whatever it is. And that is the main hindrance. Many people trapped into that. And that's the type of samadhi that will just result in a God-like state. There are 17 different levels of the kind of, they are trapped into that. Remember we discussed that before. What happens, even those things are, remember in the Lamja teaching, even those things are eventually, the bird, how it is says, All the birds fly in the sky, and at the end they must fall down into the ground.

[61:51]

What goes up? Must come down. Right on the elevator. Yeah. And so, the... Where is it? Second to last line on the 337. Where's the hindrance thing? Is it so much? This indicates , which means make sure, make that not get entered into the situation of the grasping. That implies... Right? Right here. It implies that. And then tarjik, shiva, lula, shakos. Tarjik means the moment.

[62:54]

It's a moment. For a while, shiva means the awareness. Lula means release. Just relax. Relax. Relax. Relax. And children, we used to do , which is the way you play kite. And the kite is down and flowed in the air. And we said , which means you don't kite it. Just hold it, and the kite will draw the thread, whatever you have a thread in the air. It will go so fast. That's how you live, what he wants. Relax.

[63:55]

Relax your way. [...] That's the artist option, right? That's the highest level. Mahamuta, Dzogchen, all these things are both together. And then after that, relaxing your mind, then you have to go on, which is the dedication of prayer. Dedication of mind. Dedication of mind. On this relaxing of the mind into the... the sort of equal poise. Where is this in relation to the five paths? Is this like the fire? It always happened from the beginning that it goes with it. Samadhi. There was Samadhi from the intermediate and in the school.

[64:58]

This is Samadhi is talked about all the time. This chart of why we put it here. This all goes from the Cholam. All of them. All of them. All of them. They're divided many times. First, the beginning of the accumulation of Cholam is big, small, medium, and bigger stages. But even small is divided into three. So all together, nine. Cholam. [...] So this is more like advice, how to advise someone resting in mind at all stages. All stages.

[66:00]

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