Okay, we'll read a little bit. That is a quotation from the Buddhist the commentary on the Bodhisattva mind, Bodhichitta mind. It says, which means object. The object is also an object. I did. Oh, I see. I was working. It is... Chiru yuri means when you look outside, object that appears towards you, any object things.

[01:07]

In one case, the case that one object is looking to, one object there is several different, more than one different perceptions. Chiru yuri is generated from that. such as could be like attractiveness or to somebody at the same time to another person with the audience such as to a different person appears on different things Such as example is ideas given as a body of a lady, looking at the lady's body.

[02:11]

So there are ordinary people like us, either would be like a male or female. Like us, if you look at it, you see attractiveness or a desirable object. desirable things. Whereas, which he is the, what's called? Papasaya. Papasaya. Aesthetic people would not enjoy that they enjoy from the object of that lady body, all the Buddhist monks, priests, monks, speakers wouldn't enjoy from the object of that beautiful, attractive lady's body. Whereas Chakchen, there are several creatures involved in this sentence.

[03:23]

Chakchen is man or woman could enjoy really truly from that perception of the lady's body. Whereas at the same time, if there is another creature being, which like in this case happens to be a dog, to a dog it is something to eat. Yummy. you know, big flesh. And this is called food. And to, so the, so it is sent up in here, is , which is a penalty. A penalty to a vehicle, to a job.

[04:24]

The cha is the desirable object to a desirable, the passion of a person. What was the wrong one? The first one is the healthy. What's it called? Mithang. Mithang. Mithang. Mithang is impure. In it, literally. Then there's Next one is Saja, it's called. Saja means to be eaten, object to eat. So even one object of perception perceives differently, enters into, perception enters into differently, lies in different notions. on the Bodhisattva, the commentary.

[05:32]

Chang Zhuk Sem-ji is called. The author of Chang Zhuk Sem-ji? The author of this commentary is? Not author, but the name of the text is called Chang Zhuk Sem-ji. It's probably one piece of Nagarjuna's work. commentary on the bodhisattva kind of enlightenment teaching and now here is that the perception and what is the perceiving and the perception of these things in the Vasayana practice putting together in this kind of idea or the concept of this non-existence of the Satinists such a qualitative existence entity is not there it can be also proved from another ways

[06:52]

That is, if that all phenomena is nothing but appearance of your own mind, right? This is a critic of a statement. Now that's a... We read this before, actually. How come that these variety types of appearances of these two are always occurring to different types of things are occurring to our emotional sites. Why is this? Now, the answer to that is, here is, all the appearance of, you know, in a variety of types of appearances, this is what you see, what you see is, is because from the beginning, our mind, in the mind of that,

[08:21]

based on samsara and nirvana and that is called like a seed that a seed, the consciousness of that seed where that can appear all kinds of things natural shiksapalas which means that in this consciousness where Anaya Viginyana is talking about it. Anaya Viginyana is the kind of foundation of the consciousness. That in which all we from the beginning that we planted seed of all kinds of things. That's why we see today it is in raptured or born within our mind and associated with the mind, the body, which is also associated with the mind.

[09:27]

So, really means, and so this happens also not only the mind only, but also it is absorbed, manifest, or transparent, or transformed into a natural or physical body. So therefore, then you have a when you have pain or pleasure, all those different types of things bodily that we have. But the beginning of this pain and the pleasures were actually not at the physical level, at the psychological level that repeats the accumulation of the karma is involved from the beginning. That's why, since today, We have a karmic body, this is called our affiliation bones, our karmically-born body. And with that it happens, to associate the feelings and revolutions, skandhas, all of these things.

[10:37]

And the next one to new gender temperature. Pag-cha means that you understand the inclination of this very important word. Simple inclination of this Pag-cha just happens to us. Therefore, we see dual aspect of the object and the perception and all split. And the good and the bad, everything appears to our situation of ourself. In this, Bajra Khule, then it's stated from the Bajra Tent. Bajra Khunjara.

[11:40]

Bajra Khunjara. Bajra Khunjara is what? Hebrew. Bajra Khunjara Khunjara. It's just saying exactly the whole meaning is exactly interpreted in this text as from the beginningless up until the samsara and the inclination by the inclination of the samsara when then projected completely in the shavu term is the meaning of the outside it appears

[12:45]

The meaning of the Charotrim means the outer phenomena of the absolute. Oh, there is a realist there. And there is a kind of a, what do you call an entity of bareness out there. You also that means, therefore, we named completely fair trees and mountains and rivers. you know, dogs and so on. In the true mani means that there is no, actually in reality, there is no out there by its strength, by itself, as an entity. There is no any entity of that. It is just a matter of a semi, it's the mind only. The mind only is that, or took is that. that explains the mind is everywhere cause.

[13:54]

This is Chae Songxing's. Again, we read it out, same statement that made it from the same text of the, what I call, commentary on the That mind or the consciousness or the mind is always... There are sentient beings that we always talk about consciousness. Oh, there's my mind. They always talk about that. Yeah, the beings always don't know.

[15:00]

Actually, there is actually, oh, there's my mind. They talk about that. Then the next one is, again, Nambar Sheba nowadays. Nambar Sheba, what we are actually, our mind, the common we talk about our mind is basically what they exactly mean is it is called Nambar Sheba. Nambar Sheba, which is which is a diluted on a delusion of the dual aspect of the object and the illusion of that object, which is the chamber of the grasping mind.

[16:11]

diluted that dual experiment that is called consciousness. And number two of this. But that consciousness, besides that consciousness, there is no other, there is nothing else externally. Entity or anything is there, even a little bit. Nothing is there. In ancient times, the Buddhists, some schools, they believed that there is actually a chiro term, which is the meaning of the outside, outer meaning exists. by itself.

[17:14]

But this is Nagarjuna's point of view. There is no other meaning of the non-exist. Other meaning here is, when discussed down to the point, the agreement is that the entity is like a substance. material, material, as normal means some kind of materialistic or realistic, in a realistic way, in a manner of realistic, there is no, no, no, absolutely nothing is there. And Namsi Sosama Naonis, the consciousness, division of the consciousness, what it appears to us, because of the object what you see is changed into just color of the appearance is changed it's just

[18:40]

Because of forms there arise appearance. Right. Or there arise perceptions. Right, right, arise the perceptions. Now he's going to elaborate this little bit. This author. Having planted or seeded in the manner of the Park Cha, as the manner of the seed is dropped in the the takja is in a manner of a seed the outer and inner all phenomena is into your mind and then to the body there's a hollow and the body is in a hollow body body is hollow And then there is, in the body, there is the flesh and the blood.

[19:42]

And then there is a body that has also warmth and breath, breathing. And there is a body that has the vertical bones, galsic. And the body has the limbs, four limbs, like a leg, two legs and two arms. And what's galsic again? vertebrae [...] vertebra Then there's roma and jangma, which is the inside of those psychic nerves, such as lala and lalana and the kundar. And the kundar.

[20:44]

Kundar is the central channel. It's called kundar. And kundar. Like an arrow? No. Kundar is always just... It's like a vibrating. Always vibrating? Isn't that what Kundal? Kundal means. The central channel is always like this. We don't see it. We don't feel it, but your guests can see it. That's why they're called Kundal. Is it always white? Outside is white and inside is pinkish. black [...]

[22:01]

some junction of the nerve plexus [...] This is the way of wrapping it into your body. Because of that, the reflection of the image of that constitution of the body appears outside. There you can see sky for elements. and mountains, and the continents, the sun and the moon, and the eclipse, Dajin, which means a ruler, or the... Dajin means maybe the name of the planet, and the Sagu, which is nine planets, and the Karma, which is a star, and Zixing is a forest,

[23:27]

And the Tui Xi means four types of world seasons. You can see that. So because of your body, it will feel like that. Mbache, is it true that every full moon, and they go out? Does that happen naturally with everybody or only yogis that are practicing? No, it's supposedly that happens to everybody, especially for the ladies, happening all the time. Yeah. Ladies body is very, like, built, maybe on the lunar, according to lunar. And then it's like a solar. And, uh, So when the solar eclipse happens, what happens to man? Man's white sperm is overcoming by the blood, the red blood. Rasana is stronger.

[24:28]

Lalana is kind of shadowed. That's why I see the sun. I'd rather vice versa. If the lalana is too much and the rasana is shadowed, then we see the moon eclipse. Yeah, and that's why one of the ancient yogis, they can also stop even moonclips by their changing to their prana. That's how Virupa stopped. Virupa stopped ministering to his son. He knows how to do it. Yeah. Why did everybody else see the same thing we saw? They weren't able to do it. I think he did it. able to see the people, town people, whole people. That's why the whole town people went crazy about seven days ago. But the sun never set for them. Yes. But I could see he could control his own, particularly how that would happen for him. So they were just reflections in his mind and therefore it appeared?

[25:33]

I guess then, I don't know, maybe it's powerful enough to change the whole thing or I don't know how to You were able to expand, I guess, the relativistic reality he was in through some type of, something similar to statistical averaging, maybe, quantum physics? I mean, the yogis can, you know, freeze us. You know, if there's a yogi who's very powerful, we can stop breathing. They can stop breathing us. Like the Star Wars episode where they frozen, everyone... in place, and they had to figure out how to do whatever the problems they were working on. They just froze everybody. Yeah, that's a common, interesting. Like the weatherman had stopped. Yeah, rainmakers think that. Yeah, there's something. And are they doing something inside their own body to make that happen? Yeah. And, uh, and, uh, and, uh, some, like this is, and, uh, uh, so I was thinking one key, uh, they,

[26:40]

That is, here is what's exactly the power of the secret mind, the mind of the secret. Because of that power, then in the inner part of the body, because of that mind produced our body, and the And then the body, since it produced body already, then the power of the body then produced the outer appearances. So everything is, comes out of your mind. If it says, if one understood the meaning of these completely, then it is Yogi's vocabulary to use the body of Vajra, Vajra body.

[28:07]

And then it's all been called mandala of the Vajra body, so that you can already associate the mandala. This body is mandala in the tantric system, right? Mandala body. Then, which is here in the Vajra, The practice is that we change into the Bada Mandala of the Vajra deity, right? Meditator deity. And in the Sardana and the Lu Gi, the Lu Gi is called, the Bada Mandala is called Lu. Lu means Bada. means abbreviation of mandala, the Vata mandala.

[29:08]

There is two things in the sadhana, Anuparu Tantra. Tantra has two things, three subjects, Dirim and Jorim is called, generation of stage and completion of stage. And generation of stage, something has to do with the truth, completely generated, everything reconstructed, all phenomena outside is reconstructed inside of your body. All the information outside is reconstructed inside with knowing of your own knowledge of that, and then reconstructed your body. And that is called the healing or the generation of the stitch. And then after that, the women's profound teaching of the women. These things are used, yogis used to understand the complete phenomena of the samsara and the nirvana.

[30:17]

The secret of the samsara and the nirvana is by using these two techniques of generation of stage and the conclusion of the stage. And the subject of conversation, the subject of the topic, the main topic is about. of all the tantric, all the tantric is Evamaya, Evamaya Shukra. Evamaya Shukra. Evamaya Shukra. Yes. Sorry, Evamaya Shukra. Evamaya Shukra. That's how I've heard it one time. Yes.

[31:18]

So this Evam Jhaja, that's the object of, Jhaja is the subject of the meaning. It's very, very, very Subtle, and it is an uncommon cha-ja. Tumumayimba is an uncommon subject. And that is a very important issue of the Vajrayana, the secret, what do you call it, the most secret plan. Uncommon is Tumumumayimla. Tumumumayimla is uncommon. Then you could find truly from the bottom of... Tumumumayimla means from the depth, from the very floor of the ocean.

[32:30]

From the depth of that, you can understand the meaning of the true dharma. And then what happens is there will be... Then there will be... What do you call the... Explosion bomb is to explode. To explosion... of the ocean of the profound teachings inside of you. When you understood that, when you understood the true understanding of the system of the responses from outside and inside, how the relationship between the mind and the matter if your mind and matter is understood thoroughly, clearly, and then afterwards, then you have an explosion of the Dharma, of all phenomena.

[33:40]

That's a bomb? Well, not a bomb, but the whole teaching of what we've been talking about. Mind and matter, phenomena, our system of that. And... The details are you have to talk with the... Please tell me. What's your turn? What's your turn? Talk to Vajra Jaya. Do that and try to find it and make sure your confidence to find the stable confidence yourself and then mix with the examples. And there's examples that are given, and then practice it. You practice that. And this is just kind of a, you know, to, you know, giving to the law, to the future student.

[34:55]

And you do this. Here is Jichun. Jichun here comes out in the text. Jichun means venerable. Indeed, Jichun means he said about Jichun. He said that the venerable Togba Jensen said that to an ordinary mind it is a deluded word by our external deemings, internal sicknesses, and there are some chemicals, damaged chemicals, and also heavy sleeping, the knee, sleeping. Oh, I see. Formant chemicals that are sinking in our body? Yes. What happens is our impure mind is

[35:56]

There is a what makes incur means there could be many of them, such as here is listed then, which is external deeming. And then there is the internal physical or the mental sickness. And there is chemical of things. And the knee is heavy sleeping, you know, sleeping. Oh, the sleeping chemicals. Sleeping itself. Sleeping is also, in a way, not really good. Adolment. Adolment. Then, what it looks like, for example, is If you squeeze your eye from the corner, you see two things.

[37:00]

Double vision. Double vision. Which means, what's called, maraj. Cataract. Cataract. And galmi is the... Or firebrand. Whirling [...] fire And so there are eight examples.

[38:05]

Having said that eight different examples are given here. First of all, let's say that if one wants to practice the first subject, if one wants to practice maybe that is getting rid of heavy sleeping there's three types of initial practice same as like every other the section of a section of a practice such as which means the gamzhu, yi kia, and lamene zhu. Similar to the gamzhu, yi kia, lamene zhu, all those things are the jire chu shing.

[39:14]

Refuge, hundred-sobo, magulia. Yeah, those are sessions each session. each of these you can make a session and when you make a session you will still do the structure of that application at the end of that requesting prayer to your root guru which is you say that that prayer I gave it to you long time ago so you said that and then after that and then you can think about likewise if there is nothing besides your own mind there is nothing else to creating anything whatever I see

[40:18]

In my view or in my mind, it's just a dream. Just the appearance of like a dream. It isn't just the way that you meditate while you are awake. You see things here on the table and the people around here. And this is just nothing different than dreaming. So you kind of meditate and just everything is nothing but a dream. And I'm not going to get a similar loan on me but then you point out that because of the leg and this is what I see and smell and taste and whatever is perception is because of my karma. And in connection with the karma, there is an affliction.

[41:25]

Myon is myon, which is mental affliction. And also because of this, because of this action and the mental affliction, then one generated bhakcha, which is inclination, habitual, I think. Remember how we had discussion about you. You're thinking of the Hindu interpretation of Samskara, and the Buddhist interpretation of Samskara. Samskara is the fifth skanda, which is kind of the et cetera, if it's not covered by the other four skandhas, then it's covered by this one, you know, it's roughly translated, those compositional factors, volitional formations, and so forth.

[42:36]

Duche and Duche is slightly different. Duche is different. Duche is something that has to do with the consciousness. which is unanimated, all the components, action, action. Now this is a prayer, you say. Please bestow, bestow means what? Grant me that to understand. that in my mind, everything is nothing but my own mind. There's nothing else creator or anything. And what I see in a day like this is just like nothing, no difference between my dreaming. So please let me understand this. Grant me to grant me in my consciousness, the stream of consciousness.

[43:45]

You have to say that. And then after that, then you say, then you can say anything. monogamous or monopatality. All right, she adjusts. Nguishi last, then that is actually the beginning of the application of that. Then actual practice is nguishi, actual. There are several things to do.

[44:46]

First of all, one is to collect the example that it was given to us. And then one is remembering the example. The examples are, what are the examples are? Examples are the sleeping and chemical and sickness and external demonist appearances and the devil vision and the cataract and turning the fire wheel circle of the fire these are the examples so basic examples turn means meaning So, I mean, to mix it or to apply, not mixing it, to apply to the meaning is to apply to that.

[45:55]

So sometimes people can understand easily. We need to recollect either of these examples. Yeah, sometimes I need examples. Some people don't need it, but for the beginners, need it. Could one use one example, for example? But he's going to have to run through all of it. Yeah, then it's going through all the way. You know, first of all, there's eight examples I gave to me. Now the first example is sleeping. So I have to go through that. Why I'm sleeping? What is the downfall of sleeping? Why makes it dilute it in my mind with sleeping? And so on and so forth. You can do that. When you have a sleeping, and then you have a milam, a deep sleeping, and then you have a milam, which is a dream. You have a kind of a, you know, a dream.

[46:58]

And in the dream yoga kind of a titing, and in this yoga of the dream, milam shingusawa shiks are very Example is that when you have a very, very vivid dream, I try to remember one of these dreams that you had maybe a couple nights or last night. I had it very clear, one of those dreams, I try to remember that. Tantushukins, try to remember. Tantushukins are to let you Remember. Let you remember one of those very clear dreams that you try to remember. And then maybe in that dream, yourself, in that dream,

[48:12]

Maybe you have a very clear dream about meeting the loved ones or relatives or friends of yours or maybe enjoying some sort of The good term means sexual, you know, some sort of love-making with somebody, etc. They are very strong ones, you know. So the bedroom, the desirable, very sensual or desirable dreams, whatever you had, is clearly trying to recollect that, meditate on that. When I meditate that, and then you will have that clear, but in the back of your mind already that you know that this was not true, because you have already known that this was a dream.

[49:38]

So you already decided it was a dream, right? So in that moment, a period of the dream that I was visited by my loved ones. I was made in love with somebody. All there was nobody was there, right? Nobody was visiting to your house or made love. Nobody was there, right? No, it's imagination. If you have a very vivid love, making love with somebody, which is your own day or the inclination of your bancha went into routine.

[50:44]

See, bancha was awakening. And that's why you have it. There was no one visiting or going in or out or in. The dream didn't come to me. I didn't go to the dune. So I know neither of that are going and coming. There was nothing right there. Afterwards, when you wake, awaken, that dream, the sight of dream is just disappeared. The sight, you mean the place or the vision of the dream?

[51:51]

The vision of the dream. The vision of the dream is already exist. None exists. So you never take that again. It can exist as memory again? Memory is gone. the memory of that experience is talking about the basically experience of that dream was already as soon as we wake there is no body was seen in your room I think that is God, right? Samus, there is Samus, I meditate that so you are practicing that I think the devil is That which is also confirmed as a reinforcement statement, is also made into the Raja Samadhi Sutra code.

[53:04]

Midtime is those human beings. Rangichinis, the young house, the family, Rangichinis, the family, is just like a dream. All the value in them is the characteristic of the significance of the desired objects, or even that intoxicated their mind with that. It's just like when you wake up and when you wake, nothing is there. Nothing is there. Nothing is there. Then they will understand, oh, that was my dream. It's not an actual one. And so they understood it. Now, that was the example, right?

[54:08]

The example was the dream, the vivid dream that you associated with overnight. And then we could wake up and nothing is there. That was the example. Now, to apply the meaning of the practice of the actual experience of a daily experience of that reality, that daytime reality is the main thing that we fight for. So that we understood a little bit about the dream, but that was the hardest thing is to deal with this daily, so-called daily experience, right? And that is the turn, it's called, that is the meaning of that you have to fight for, you have to work with it. with the example of the dream. That is, here is just saying that my experience of the dream, that I experienced the dream last night, last night's dream, and, and, Tatarukingiju Nato Smowas, present,

[55:31]

the appearance of the light is to our the contains and the containers of experiencing of this an inanimate object of the perception of this experience enjoying the whatever it is presently, I'm just enjoying whatever it is, has no difference whatsoever. There is nothing to do, no differences between dream and my actual daylight. Day and night is no differences. In the chapter of Gatham, there is nothing, no differences whatsoever from the dream and your actual experience in the day and the day. as far as concerning about the experience level that even I experienced at the time of my dream.

[56:49]

As far as the truth about the absolute truth, even that I'm right now enjoying my food and my companions have absolutely no truth. I mean, they're not completely solid. They're impermanent. And so, in that way, equal. They're not about the political matters. It's just the same thing, right? Then again, it is also stated in the Rottini, which means that the same sutra of the Raja Samadhi has said. Samadhi Vajra. Samadhi Vajra said,

[57:59]

which means that likewise of the dream, what you see, what you hear, what you experienced, all the differences of our knowledge, all these are untrue. They're just untrue because it's just like a dream. Now I'm saying, if I examine to that dream, the reality of the present reality. If I examine it thoroughly, it has no essence whatsoever. It does not exist. No essence of a complete, absolutely no essence of that. Therefore, what Buddha said, Lord Buddha said, everyone should understand All phenomena is like that. All phenomena is like that, chest and toes.

[59:02]

When you say no essence, you mean it's on the side of the realm? On the side, independently, we are always thinking about independently. Well, dream is dream. We know that dream is very well. But we do not understand this reality or this mind cup or this food and this body and this something. It's so real. so close, and that's why we are trapped here. That generates the miserable, that's caused the miserable, and that's the try to dismount it. Dismantle. Now we stop. Right. Oh.

[59:58]

@Transcribed_UNK
@Text_v005
@Score_37.01