17 is talking about the spontaneously rice barma. There is three categories. Tentative children. That is the venerable Jishun Takwadendam. He wrote it down in some verses. It says, He's talking about the Lamgit Hengi, which is spontaneously born on the path of Lamgit Hengi. on the path that is called Nangji-pengji.

[01:04]

Some can usually bow on the path. Some can usually bow on the path. Some can usually bow on the path. So they're having Minji-yong-do-song-ne, which means that it's beginning of the verse. Minji-yong-do-song-ne is preceding or the rapening, which means making a rapening, which means initiation. After having received initiation, and then to the actual, the realm is the path of practice, engaging into the practice. In the main body practice, Sadhana is talking about, Sadhana, the realm. In that path of practice, Involves with the three things. Kiep, which is the generation of the deity.

[02:10]

And the wind, which is the completion stage. There are two types of stages. Kiep and the wind. And then on top of that is the wisdom. the realization of the perfection of the wisdom. There are three kind of divided into three, Nam Sum Lag, to that three, there is a, to that each of the three has a nature or characteristic, another specific characteristic, there are, each of those has specific characteristics, so therefore, So it may be all together as nine categorized, all together in the path of a horizon. The source of three meters. Right, two meters.

[03:12]

Having said that, by the encoded from that text, the meaning for that is actually, here it explains, A definition of the healing is to manifest the clarity of our mental clarity. The purpose of the generation state is to sharpening up your contemplation of your samadhi, of the mind.

[04:14]

And then the purpose of the confession stage, which is Dwarvi, that is which means to sharpening up or to manifest more vividly on the side of the emptiness side. That is a tree. And the thirdly is a sungju in the cheva. The sharpening of the non-dual aspect of the clarity and emptiness is the wisdom itself. That is sometimes called Tenchi Gita Yishi. The simultaneous newborn wisdom. Then it kind of

[05:16]

It describes three things, three natural things. Each of these targets are eating, jogging, and usually, and there are three, each other has three. Then that is eating here. generating the generation state on there to generating the deity in order to be generating the deity that has also Sawa which is clear, clarity and after generating then Padua which is to gathering in Dua means to gathering into

[06:17]

to gathering in, which is at that time it also has the characteristic of the emptiness. And then the non-gruel aspect of that is when you come to the conclusion about the understanding of The deity and the appearance of the deity is no different whatsoever. And that time is called Tungju. So that is three different nature is explained as far as concerning about the generation state. Padua is to collect from many to one.

[07:40]

From one to many. Expansion and opposite of expansion. Contraction. The contraction stage of the deity is Dong Ba. And then Huan Nang Lo King Xin Lian Ba is the Yat Bung Yui. A deity appears as a deity, but the nature has no particular entity. or substantial of it. So therefore, it is a non-duo in you. The method of the way of the completion of the stage, that is the processing of the completion of the stage,

[08:51]

At that moment, one can define as a clarity, and then there is a little to not be readable. Something means completion of the state of the body, completion of the state of the speech, and the completion state of the mind. the completion stage of the voice or the speech at the time of that is one can also define that emptiness and at the same time at the completion of the stage of the consciousness and then one can also conclude as a state of an undo so that is the three definition or divine nature, three natures, or better be completion stage.

[09:54]

And now the wisdom, the definition of the wisdom Yishibi Tsingyi. Tsingyi is a definition. Yishibi Tsingyi is the definition of the wisdom. A definition of the wisdom is a variety. Yanji, another variety. Not like being young, which is young means experience. And the experience of the variety is called the definition of wisdom. That moment of the experiencing of the variety, at that time, one can define clarity. clarity and the nature of one experiencing and then merely and unperishable for the non-existence of the experience itself is one can categorize in the emptiness

[11:15]

aspect of emptiness. Then the non-duo is the intrinsic nature of all shunju yam. It's the experience of the absolute experience of good sense shunju. Well that is the kind of elaborated by the scholars of the buddhist scholars at that time, elaborated in Xinzhu Deist and Thet Duna, those categories are if one is kind of making into a brief, making it into brief state and Thet Duna, meaning of that is briefly speaking, speaking in briefly, Wang Tang Lam Tai Visi. and all the appearances of the perception of samsara and nirvana occurred during initiation and occurred on the practice level and of course then the result of the practice is called the wisdom

[12:43]

that time you are a kut. What is kut is the experience of the non dual experience of the samsara and nirvana. Then Simsa-do-sun-ju-ki-namro-do-shebar-chaos one should realized that the nature of mind is nothing but in a non-dual aspect of the clarity and the emptiness. That is, the non-dual means agility, or the aspect of the mental state of agility is just nothing but it is the clarity and the emptiness. I want you to understand. Now, the devil hinting to the chosen is, that is the path of a spontaneously born or co-mergent wisdom of a co-mergent of a path

[14:09]

A definition of the conversion of the path is finished at the Buddhist poem. Now he's talking about the result of the fruit. They will indicate a church that brought them, you can say, with their dharma to arise from a conversion result. There are three. That is also quoted from the Jidrumbachi Thakma Jansen set. The clarity is just Thulku . The emptiness is nothing but Dharmakaya and

[15:09]

The non-dual aspect of those clarity and the emptiness is nothing but the Sambhogakaya. So the Sambhogakaya and the Dharmakaya and the Nyamarkaya is the result of practice. Dr. Jay, is this just talking theoretically about philosophy or is it also, is there a practice in like clear body, empty mind, empty speech, speech, non-human. This is just anything you need practice. You could apply this from the, this is a kind of a higher level about Anitara, definition about Anitara. a definition that you can apply to the law of Tantra via the practice.

[16:14]

One can apply that. That's a special delirium. Special delirium is the practice of Guli, because that is the trick to yoga to the Narva. You have also described that this is not talking about the Guli, this is talking about the The understanding of what is... He's talking about a very specific thing. What is our ultimate understanding of the Tugu? What is ultimate understanding of the Lingu? What is the ultimate understanding of the Tugu? And it's all very clear. And understand that I was going to ask. And then he says each of those has also spontaneousness.

[17:21]

There's a situation of spontaneousness. You can count it. He says counting of the to count. There are three kinds of spontaneous definition of each of these Tunggu Mienguchugu. And that is called the... What do you call that thing? Absolutely spontaneously upon the result. So now you can come to the understanding of the terminology, phrase, which is maybe may have been said before.

[18:28]

called lam desu, the basis, lam is the path and the devil is the adult. Now I look again, in order to furthermore to untie this abstract meaning, here the author is saying, furthermore, that the tulku The Nemanagaya is actually come from the great compassion, which is also something that has to do with the clergy. And in the meanwhile, Phong Barsirap-Cinbana Chut Guz, Dhamagaya is produced from the great wisdom, which also has to do something from the aspect of empathy. Yeah, the Sunju Menli Temple, the Nunggu, the Sambukagaya is from the Nebni Temple, a word equivalent, which is something has to do with the Nungduo.

[19:47]

So he's talking about the Tuli Nungji Temple, which is a very important kind of phrase. If you have only left-sided meditation or experience, and either you're left-sided, you have one less than the other, then you cannot have a complete result of it. To make that balance, a tongba and a ninja can be a balance. The balance part of it is to you, it's called. So you make a balance. If you have a sour, a great sour and a less tongba, then it's a hindrance. If you have a bad versa, if you have a great tongba and a less sour, then it also becomes hindrance. So you have to balance that. That balance thing is going to do.

[20:56]

what it comes out of that balance that one of the completely balanced like a balanced level you know when we put the level on the table, completely balanced and then it level up and that is called a manjotogu that's the dhamma kai, the sambhogakai sambhogakai is completely balanced and whereas a puku is completely emotional, very much emotional, concussion, loving kindness, generating so much thing, so therefore it can manifest everywhere, clearly. And the true good is wisdom, generating so much wisdom. So in the real-time site, there is some kind of tree.

[21:58]

Everything is not so difficult. Everything is really easy. It's not cluttered. That's why the species, that is called tree. So we do that. Look at this. These are also more concerning about the specific area that they divided into this way. But however, in the absolute sense, which means in the real sense, Kusumbu means all three bodies. Kusumbu means all three bodies.

[23:08]

Kusumbu means all three bodies. Kusumbu means all three bodies. In general, just before that was something else to do with caching and something else to do with the clarity. You add that Dhamakaya is something that has to do with the emptiness and wisdom and some sort of separation, right? He says, although there seems to be a separation of that characteristic of each that has its own characteristic of that, but in an absolute sense, each of those things has all three qualities of the Sawa and Tongva and the music. Yama. Yama. Yama, they all mean they're not separated from Egypt. They don't Yama, they all mean this. It's not separated from that pair, or from that tree, three characteristics.

[24:20]

And, you're thinking, which means , which is the great compassion one. The nature of that is , which is the absence of activities. is not being separated away from the absence of activity, which means So they thought it was a 2 in 1 It fell because... It's not separated from mamma on the race

[25:23]

Yeah. So you have this compassionate nature, it becomes activity, but it's not separated from elaboration. Like, in non-elaboration, therefore, there's no activity. Therefore, it's turn one. You have no activity and you have compassion from the thing. Oh, okay, that's a better answer. I've got a girl with absence of activities. Elaboration, activity... Uh... Elaboration... Absent of elaboration. Yeah. What is that book? You know, existence and other existence, all those things. We can divide it into four, first three, then four, then eight. That is called the towers. So it is, the nature of that is all the dhradeh.

[26:30]

So, from that is my separate saying. Madhévé means, from that nature of that dhradeh always dhradeh. Even kūgu is always stay in the dhradeh. I mean, great compassion is, the nature of compassion is dhradeh. Even emotional love, compassion, looks like something is a, But in the Buddhist Sattva or the Buddha, compassion is always termed for the third day. Therefore, it is Junggyu. And then it's talking about Chiu Gu. Dharmathaya, the great wisdom, is Nyingzhi Gyudama, there was. The Dharma guy is not separated from the primary cause of compassion.

[27:33]

The primary cause of compassion is not separated. What is the primary cause of compassion is again back to the video. But then the real thing you keep its nature is the shield chamber, the wisdom. Freedom. The primary cause of a kinkajim is freedom, not space. Right? That nature of space is the wisdom. That nature is the shield with palm and fire. That nature is also Shindu, which is not separated from the space and also the emptiness. The nature of compassion and the nature of the emptiness of the compassion is two in one.

[28:39]

And therefore, Shindu. And Nunggu Yang Twing Bu Do Shindu Ni, The Sambukagaya also, the Sambukagaya is to produce and manifest the source of Yinimara Kaya, which is also clarity and great compassion. So usually the 1000 Buddha comes to the planet or something like that. Those are also coming from the termination of the knowledge of the Buddha. There is a look at that, manifesting that.

[29:44]

Why is it manifesting that? There is any compassion. Union to symbol. Union to symbol. Chukudama, there was a tomba, tomba silver symbols. The dama kaya. Ah, I see. What we are talking about here is describing the Sambokakaya's contents, all three contents. The Sawa, which is the primary source to manifest the Nirmarikaya, which is also generating the heat of the

[30:51]

compassion energy, or the compassion is the one which is also generating the minimara kaya. And then it also has the nature of the two groups, dhamakaya, which is not separated from the emptiness, which is also created wisdom. quality is there. Those are, you know, it's the emptiness and the wisdom. That which is the emptiness and the wisdom cannot be separated. We are made in the insatiable. It's the thing to do. It's the word acronym.

[31:55]

It's the situation of the alignment of the Dharma Zion. It's the word acronym. It's the word acronym. It's the situation of the alignment of the Dharma Zion. Those also, in that nature, to that nature, on the count of that nature, simultaneously, spontaneous nature of that is, in that it has a samsara quality. It's going to be spontaneous or what do you call it? It's going to be spontaneous, not spontaneous.

[32:58]

Okay, it's going to be spontaneous, okay? Spontaneous. We are talking about the Yanxi is the nature of our nature of our mind consciousness. has quality of Vimana Gaya and Dhamma Gaya and Sambhagaya but it's the nature of that without that nature, intrinsic nature or basic nature of that spontaneously born here that is merely to say samsara but if you have qualified if you have a kind of educated sort of speaking then they are doing it on the basis of the significance of the knowledge of those nature of that primary nature of that transformation for the nature of the human being is called the nirvana and so the primary

[34:16]

from the point of view of the clarity, and the emptiness, and the dual aspect of what we have in everyday life. That is called samsara. And then the qualified, or the educated, and leading to a more kind of a texture, of the real texture, high quality, and a transformation, it's called. Majority is a transformation. And when that happens, only the person becomes a Buddha. Which means the name is Nirvana, some sound of Nirvana. Then the kind of the nature of Vigaud Yerimittos, that kind of, which means spontaneously born, that nature of us, we have that. from the beginning we are pondering into the bone by very well.

[35:20]

At the same time, the transformation of that characteristic is cannot be separated from that is pondering into the bone nature. Therefore, it is a yearling. Don't do it. [...] Sintu here is we are born from the beginning. We are always being born from the beginning. We will be born all the time. And that is called Sintu. But if we kind of cultivated and transformed into kind of that transformation about that is contains within the Junduk situation of the Junduk.

[36:21]

If there is no Junduk, there is no, in other words, there is no destination. So you, Dennis, I get accomplished with you. I don't think you get accomplished. [...] Likewise, then the teacher explained, should explain, I know what he says here, should explain like that, and then let them understand, students understand, hearing, contemplation, and cutting the doubts, making and cutting doubts, and letting them to meditate, letting them to study or to understand. what is the actually going wrong or what we are.

[37:21]

And then having done that, then after that, then to the method of that meditation is then to be explained how we meditate. How should one meditate? To do that is an application. The doctrine of this particular method has three applications or three doctrines. Three terminates, three preparations, three actual things to do, three conclusions of the all together there are nine things to do in this country in order to accomplish.

[38:26]

Tala Tangbulas Tangbulas here is talking about the application to beginning begins to the application of the introduction or the beginning of those three one of these three things to do is to meditate on their compassion. To meditate on Bodhichitta. That is the one. And then secondly, to meditate Guru on top of your head. And thirdly, to meditate self-generation of your Self-Best Deity. That is the Jorvetism. It's called application, three application. I've got it. To prove that, the first application of that preparation. Preparation, yeah. Drawers, preparation.

[39:30]

Drawers, preparation. Drawers, preparation. Preparation. And then, of course, in preparation, the contemplation generation, generating the bodhisattva can be the seven, to do that, what we need, what job can be one beginner should do. That is explained here. Emba means a very quiet, silent, isolated. Emba means an emba which means absence of distraction place. There are distractions that occur to any kind of musician in the supermarket, and all the daily activities, you know, that party, going, things, and building towns to go shopping, and so on and so forth.

[40:32]

These are called distractions. So, way from that, in the place, a quiet place, near Su, someday you tell them, tell them it's a conduct. The behavior of a body posture is talking about a samadhi posture, something to draw on me, a samadhi contact. It says that the samadhi posture, proper samadhi posture with the seven limbs, putting it together, right? then proceed with a refuge. The Ungganda Dowa means to proceed first. They are seeking a refuge. From that, then generates a long period of time buddhijitta, contagion.

[41:43]

Then In between that, this particular meditation generating long time, terms, period of time, to generating the compassion, and proceeds with the refuge prayers, with the proper manner of a posture, with the seeking, special quiet place. It is the necessity to, and it's an important necessity to, in the future, to transform all the activities for the benefit of other selfing beings. And that the root of virtue is to transform into easily to, without any difficulties, working for the Bani Kadu Seng Shing beings, it is very important to proceed to generate compassion and refuge.

[42:53]

Second is Lama Jir Gomba, which is the Guru Yoga. We're talking about the Guru Yoga. In our practice in Guru Yoga, we're usually contemplating On top of our head, lotus flower, moon cushion or sun and moon cushion. And then the root guru is like a manifest. Your root guru is like a... I'm interested in the nature of it, but it's manifesting as your immediate root guru, lama, or whoever that is. That's how you meditate. And you go... Now, like previously, as it had been taught, on top of all, they had to meditate with the Guru, and then to generate strongly their devotion and inspiration of faith very strongly.

[44:01]

And then after that, the Swatap, which is requesting prayer. Because of that, having done the requested prayer, Because of that, in here, the circumstances arises. Now, that circumstance is the result that Guru on top of your head is dissolved into yourself when you meditate that sense, right? Some days, that, you know,

[44:37]

@Transcribed_UNK
@Text_v005
@Score_66.8