I was talking about the spontaneously rise of Dharma. There are three categories, and you see the truth. That is the Venerable Jishun Thakur Jensen He wrote it down in some verses. He's talking about the Lamjit Hengi, which is spontaneously born on a path on the on the path that is called the so they're having which means that it's beginning of the verse

[01:30]

preceding the rapening, which means to be making a rapening, which means initiation. After having received initiation, and then to the actual, to be alumni, the path of the practice, engaging into the practice. In the main body practice, Sathana is talking about. and that part of the practice involves three things. Gede, which is the generation of the, generating the deity, and the wind, which is the completion stage, two types of stages. Gede and the wind. And then on top of that is the wisdom, the realization of the complexion of the wisdom.

[02:38]

So there are three kind of divided into three, Nam Sum Lao, to that three, there is a, and to that each of the three has a nature or characteristic, another specific characteristic, each of those has a, specific to characteristics so therefore so maybe all together as a nine categories all together in the path of the horizon. Those are three meters. Right, three meters. Having said that encoded from that text. The meaning for that is, actually in here it explains a definition of the healing is to manifest or to show the language to manifest.

[03:56]

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. And the purpose of the convention stage, which is dorin, that is bongbang unta cheva, which means to sharpening up or to manifest more vividly on the side of the emptiness side. Bongbang means emptiness side. That is two.

[05:02]

And thirdly, it's the sharpening of the non-dual aspect of the clarity and emptiness. It's the wisdom itself. That is sometimes called Kenji Kiba Yushi. They are simultaneously born with them. And then he kind of describes three things, three natural things. And there are three, each of these topics. And there are three, each of them has three. and that is ... ... generating the generation state to generating the deity in order to be generating the deity that has also Sawa which is clear.

[06:27]

laity and after generally then padua which is to gathering in dorms, to gathering into you to gathering in which is a ladua at that time is also has the characteristic of the emptiness. And then the non-pure aspect of that is when you come to the conclusion about the understanding of the deity and the appearances of the nature of the appearances of the deity is no differences whatsoever.

[07:29]

And that time is called Sunju. So that is three different nature is explained as far as concerning about the generation state. In Changsui, you can explain what to what. Padua is to gathering or to collect many from many to one. Atlatjeva means from one to many. Expansion and what's called expansion and opposite of expansion. Contraction. Contraction stage of the deity. is Dongba, and then, is yet the deity is, appears as a deity, but the nature has no any particular entity or substantial

[08:54]

So therefore, it is non-duo, sun-juku. The method of the way of a conclusion of a stage, that is The processing of the completion of the stage at that moment is one can defy as a deity. And then there is a completion of the state of the body, completion of the state of the body. speech and the completion stage of their life. And so, completion stage of the voice or the speech, in a term of that is one can also define that enemies.

[10:05]

And at the same time, the completion of the stage of their consciousness, and then one can also conclude as a state of an undo. That is the three definitions of the completion stage. And now the wisdom, the definition of the wisdom you should be thinking. Thinking is the definition of the wisdom. The definition of the wisdom is variety. That moment of the experiencing of the variety

[11:17]

At that time, one can define clarity and the nature of one experiencing merely an unperishable for the non-existence of their experience itself is the one can categorize in the emptiness, aspect of the emptiness. Then the non-dual is the intrinsic matrix on all of sun-ju yam. It's the experience of the absolute experience of its age of Shinju.

[12:26]

Well, that is the kind of elaborated by the scholars, all the Buddhist scholars at that time elaborated in Shinju. Those categories, each one is kind of making into a brief making it into brief state and meaning of that is briefly speaking speaking in briefly and all the the appearances of the perception is a perception of samsara and nirvana and then dual occurred during the initiation and occurred on the practice level and of course then the result of the practice is called the wisdom and that time you are occurred.

[13:37]

What is occurred means the experience of the non-dual experience of the samsara and the nirvana. Then one should realize that the nature of mind is nothing but an undual aspect of the clarity and the emptiness. about my mental state of agility is just nothing but it is the clarity and the intimacy. I want you to understand that.

[14:38]

Now it's talking about the adult you know, fruit. They will pay the church that drunken children with drunken, you can say, which of their dharma to arise from a homergent result. There are three. That is to also call it from the Jejun which is talking about something sad. very clearly.

[15:51]

The clarity is just Thulku, the Madakaya. The emptiness is nothing but Dharmakaya, and the aspect of those clarity and the emptiness is the nothing but the Phamogakaya. So the Phamogakaya and the Dhammatvaya and the Nyamanakaya is the result of Pagpo. Rinpoche, is this just talking theoretically about philosophy or is there a practice like clear bodies, empty mind, empty speech. This is just any DNA practice, it's just in the nature.

[16:56]

You could apply this from the, this is the kind of what higher level about Anipata, the information about Anipata. a definition that you can apply to the law of Tantra. One can apply that. Special illusory, I think. Special illusory about the practice of dhuli is called. That is what Yoga of Narva has also described. This is not talking about a dhuli. This is talking about a They experience their understanding of what is... He's talking about a very specific thing. What is our ultimate understanding of the Tugu? What is the ultimate understanding of the Lingu? What is the ultimate understanding of the Tugu? And so, very clearly.

[18:02]

Do you understand that, right? I think... And he says, And then he says, has also spontaneousness. There's a situation of spontaneousness. You can count it. There are three kinds of spontaneous definition of each of these . And that is called the... What do you call that thing? absolutely spontaneously born the result.

[19:08]

Now you can come to the understanding of the Hefajra terminology, phrase. which may have been said before. Now again, in order furthermore to untie this abstract meaning, Here, the author is saying, other more, that the nimanagaya actually comes from the great compassion, which is also something that has to do with the clerk.

[20:23]

And in the meanwhile, Dhamagaya is produced from the Great Wisdom, which also has to do with something, an aspect of emptiness. We add Sunju Nyamni Chimpo Le Lunggu, meaning the Sambhogakaya is from the Nyamni Chimpo, a great equanimity. which is something that has to do with the nanduo. So he's talking about the which is very important in trying to phrase. So the if you have only

[21:31]

love-sided meditation or experience and either love-sided you have one less than the other then you cannot have a complete resolve of it. To make that balance, Dong-ba and Ying-ji are completely balanced. The balanced part of it is Tung-ju. Tung-ju makes a balance. If you have a Sawa great sour and a less thongba then it's a hindrance. If you have a bad-versal if you have a great thongba and a less sour then it also becomes hindrance. So you have to balance that. That balance thing is called to do. What comes out of that balance that one of the completely balanced like a balanced level you know when you put the level on the table It's completely balanced and then it's stabilized.

[22:33]

And that is called . That's the Dhamma guy, the Sambhogakaya. Sambhogakaya is completely balanced. And whereas Fuku is completely emotional. very much emotional, you know, compassion, loving kindness generating so much things so therefore it can manifest everywhere to give clarity and the shugu is wisdom generating so much wisdom so in the wisdom side there is some kind of free Everything is not so difficult. And everything is great.

[23:35]

It's not clouded. And that's why it's spacious and that is called the human. Typical. All right. Thank you. And with it. Kedai Zanzochewa really means these are also kind of specifically more... Zochewa means more concerning about the Pacific area that they divided into this way. But however, in the absolute sense, Chondulang, which means in a real sense, In the real sense, Kusumpho means all three daughters. Right? Kusumpho means all three daughters.

[24:41]

Kusumpho means all three daughters. [...] compassion, and something has to do with clarity, yet the Dhamagaya is something has to do with emptiness and wisdom and some sort of separation, right? She says, although there seems to be a separation of that characteristic of each other, it's all characteristic of that, but in an absolute sense, Each of those has all three qualities of the shower and tongba and the tinggi. Yamado is not separated from Egypt. Yamado is not separated from that care, from that three characteristics.

[25:48]

which means , which is the word compassion one. The nature of that is the absence of activity. It's not being separated. away from the absence of activity, which means... So therefore it is two in one, because... So you have this compassionate nature, which is activity, but it's not separated from the operation.

[27:14]

Therefore, there's no activity. Therefore, it's turn one. There's no activity in that compassion comes to me. Okay, that's one better off. We've done it. [...] It's elaboration, absence of elaboration. Do you ever tell me that you may, what is that called? You know, existence, non-existence, all those things. [...] Do you ever tell me that you may, what is that called? You can divide it into four, first three, then four, then eight. It is. No, it's not. No, it's not.

[28:28]

Stay in the zhūdā, and then even great concussion, the nature of concussion is zhūdā. Even emotional loss, concussion, looks like something is zhūdā, but in the Buddhist sādhūpa, or the Buddha, concussion is always zhūdā, or zhūdā. Therefore, it is zhūdā. And then it's talking about the true dharmakaya, the great wisdom, is indeed good on what it was. The dharmakaya does not separate from the primary cause of the compassion. The primary cause of compassion is not separable.

[29:34]

What is the primary cause of compassion? It's again back to the real. And it's on the end of it. But then the real thing in its nature is the wisdom. Freedom. The primary cause of a concussion is freedom, not space. Right? That nature of space is wisdom. That nature is the shiugu dhammachaya. That nature is also kumidu, which is not separated from the space and also the emptiness. The nature of compassion and the nature of kindness of the compassion is two in one. And therefore, it's single.

[30:44]

And, uh, the, [...] uh, is to produce the, uh, It manifests the source of yin-marakaya, which is also a priority and great contraction. So there are usually I'd say the 1,000 Buddha come to the planet of Earth or something like that. Those are all that come from the termination of the knowledge of the Buddha, the Samokagala, manifesting that.

[31:45]

Why is it manifesting that? The reason is concoction, yes, concoction, bringing the simple, bringing the simple. The Dharma is... Oh, I see. The Dharma is... Oh, I see. The Dharma is... What is the talking about here? Describing the Samoka Kaya's contents, all three things, contents. The Sawa, which is a part of the source to manifest the Yumanaka, which is also generating the compassion energy, or the compassion, which is also

[33:03]

generating these many mnemonicayas. And then it has also nature of chugu dharmakaya, which is not separated from the emptiness, which is also great wisdom. And that quality is there. Those are Emptiness and wisdom cannot be separated. We are made in the insatiable if we do two-in-one. So many people would use the great equanimity, the situation of the environment, of the Dalmat Zion.

[34:11]

Many people would use the great equanimity, the situation of the environment, of the Dalmat Zion. [...] Those also, in that nature, to that nature, on account 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 the other one? It's going to be spontaneous, not complicated very much.

[35:16]

Okay, it's going to be spontaneous, okay? Spontaneous. We're talking about the young she is the nature of what? like our nature of the mind, consciousness, has quality of the Vinmanakaya and Dharmakaya and the Sambhoggaya. But if the nature of that, without that nature, intrinsic nature or basic nature of that, are spontaneous and born here, that is merely to say samsara. If you have qualified, if you have a kind of educated sort of speaking, then they'll do 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 nirvana.

[36:30]

and so they primarily from the point of view of the clarity and emptiness and dual aspect of what we have in everyday life that is called FAMSATA and then qualified or educated in meeting to a more kind of a texture a clear field or texture, high quality, and a transformation it's called. Mejurum is a transformation. And when that happens to an ornamented person, it becomes a Buddha, which means the name of it, Nibbana, Tamsara, Nibbana. Then, when he comes to mejurum, we go to Yermitos, that which means spontaneously born that nature of the devil us we have that from the beginning we are spontaneously born at the same time the transformation of that characteristic cannot be separated from that spontaneously born nature therefore we are made don't do it

[38:03]

I think I'm not sure what I wrote up in the truth. So, remember what it's called? Think of koa and the measure is then there. Think of it is, think of it is in 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 the kingdom. But we kind of cultivated and transformed into kind of what that transformation about that contains within the Hindu situation of the Hindu. If there is no Hindu, there is no, in other words, there is no transformation. Likewise, then the teacher explained

[39:31]

should explain like that, and then let them understand, students understand hearing, contemplation, and cutting the doubts, making a cutting doubt, and letting them to meditate, letting them to study or to understand what is there going wrong, or what we are. And then having done that, and 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.

[40:31]

The doctrine of this particular method has three applications. Three doctrines. Three terminates. Three preparations, three actual things to do. conclusion of the things to do all together there's nine things to do in this to accomplish in order to accomplish we end up in Teladangbulas. Tangbul means here it's talking about the application to beginning begins to the application of the introduction of the beginning of the church tree What are these three things to do is to meditate on the compassion, shanghiditsan, buddhichitta, to meditate on buddhichitta, that is the one, and then secondly to meditate guru on top of your head, and thirdly to meditate self-generation of yourself as deity.

[41:56]

That is the application. Three applications. Got it? Two of that. The first application of that. Preparation. [...] And then the first preparation, the contemplation generation, generating the buddhichitta, generation 7, to do that, what we need, what can be one beginners to do. That is explained here. And that was very quiet. I silence you with. Isolated emba means emba which means absence of distraction place.

[43:08]

Distraction that occurs in any kind of musician supermarket and all the daily activities, you know, that party, going things, and a beautiful town to go. these are called the distractions. So, way from that, the place, a quiet place, sometimes the dwellings, dwellings means conduct. The behavior of a body posture is talking about a samadhi posture. Sometimes the dwellings means samadhi conduct. possessing the Samadhi posture, proper Samadhi posture of the Terran limbs, putting it together, right? And then proceed with a refuge.

[44:18]

Yapsu Dwa, Ngondu Dwa. Ngondu Dwa means to proceed first. They are seeking a refuge. From that, then generates long period of time . Then, in between that, . Oh, it is not in between that. This particular meditation generating long time, terms, period of time, to generating the compassion, and would proceed with a refuge, prayers, with a proper manner of a posture, with a seeking special quiet place, is the necessity.

[45:24]

an important necessity in the future to transform all the activities for the benefit of other thinking beings. And the root of virtue is to transform easily without any difficulties working for the benefit of thinking beings. It is very important to proceed then it will make compassion and all that truth. You know those, right? And the second thing is Lama Thirgomba, which is the Guru Yoga, talking about the Guru Yoga. In our practice in Guru Yoga, we usually are contemplating on top of our head, the lotus flower, moon cushion, or sun and moon cushion, And then the Rudi Guru is like a manifest, you know, Rudi Guru is like a, [...] a

[46:53]

On top of all, they had to meditate and then to generate the devotion and inspiration of faith very strongly. And then after that, which is requesting prayer. Because of that, having done the requested prayer, because of that, the circumstances arises. That circumstance is the world that Guru on top of your head is dissolved into yourself. You meditate that. That, you know,

[47:49]

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