So, we're on 466 Line 4, and now we're in the 4th major section, which is the commentary in connection with the 4th empowerment, and begins with the path, and the path is the Vashwaves. And as for the view, it is the four joys, which depend on the ascending upward, or ascending from below. So it's the four joys ascending from below, which produce a suchness which is, what would you say, very powerful, in regards to all phenomena?

[01:04]

It's very, very perfect or very correct. That's the view. And then as for the tenant system, or we've also been translating that as the final accomplishment, It is the very profound emptiness and bliss, which is in contrast to the prior final accomplishment of the third empowerment, which was the lesser emptiness and bliss. So as for the Dakama, which is kind of the fourth repeated section of each of these four impairments, it's the, what we've been doing for POA.

[02:16]

How have we been translating POA? Transformation or something. Oh, yeah, ejection, I guess. The ejection from the great Path Mahamudra. And then that's supplemented by the bardo teaching. And the bardo teaching is the primordial wisdom of the supreme bliss and emptiness. And then as for the final section, which is the result, one accomplishes, one naturally accomplishes the Swababakaya. Which is the Ngo-o-ni-ji-ku, right?

[03:19]

The Ngo-o-ni-ji-ku. Right. Ngo-o-ni-ji-ku status Swababakaya. As for the first of those, the Vajra, so the first of those is the path of the Vajra waves. Now, as for the Vajra part of that name, the Vajra is the emptiness of Three doors to liberation. Three doors. [...]

[04:24]

Yeah, okay, we can look them up later. So there are three doors to liberation. One of them is Mokwamepo, which is usually translated wishless. The other is, the second is Tsanmanepo, which is translated signless. And Munch and I are both stumped on what the third is. Wishless, signless, and... And then I'll give you the... No, no, we don't. Okay, remember the Tibetan word we will say. So... The waves, so that was the Vajra part, and then the waves are the nature of bliss and emptiness.

[05:30]

Sorry. The waves are the bliss of the potency of the conceptions of the apprehender and the object of apprehension. And then the essence of that is the nature of bliss and emptiness. What is the, what [...] does the waves mean, or the bliss of the happy and conception? Oh, you see. Nupa? Nupa means to, to stop. Oh, sorry, sorry. I was confusing with Nupa, not this is Nupa. Yes, so this is the bliss of stopping the conceptions. Thank you for asking. That's the bliss of stopping the conceptions of apprehender and object of reprehension. Nupa like a sunset. And that bliss has the nature of bliss and emptiness.

[06:43]

So, we quote from the Vajra Peak, some incomprehensible verse. So, strong and essential and empty. There's nothing like that. You can't cut or destroy it. You can't incinerate it. And it never declines. That is spoken of as the Vajra of emptiness. Can we take a little pause here? I found the Mamta Kose. When they translated it as void, unconditioned, and passionless.

[08:05]

Yeah, so... Yeah, so we missed the obvious one, which is... Yeah, actually, I have... Yeah, they have... But I remember . Okay, and means? . Yeah, they have passionless, wishless. Thank you. Emptiness. That's good. Oh, signless is unconditioned.

[09:30]

Okay, and then Janet, so just the very last piece, the verse? So the tongue, okay, so front, so, saw was what again? So from the top, hard, essential, empty, without any of that. It can't be cut, it can't be destroyed. So it can't be incinerated, and it can't be, it doesn't decline. Therefore, it is called Therefore, it's spoken of as the Vajra of emptiness. Definition of persuasion.

[10:35]

One from the root tantra. Back. Back. Back. Oh, it's her. Okay. So, obtaining the bliss, which is without waves, It possesses a nature which is without naivete. So, but why is it balab mette?

[11:37]

This is balab, yeah? Right. Stop the balab, never stop. Stopping the... When you're stopping the balab, and then, yeah. Then they ought to go. So the dorji balabs are stopping the waves. Mm-hmm. So I was just trying to understand why the bliss without waves was good, and Rinpoche was explaining why we're stopping waves. Right. The bliss waves are stopping the waves? Yeah, the doji balab are the, I think we'll get to call it where it talks about the freezing or the delta fighting of the waves. By pressing it, right? No, that's doji balab. Yeah. And this is the doji balab. No, we're not. We're talking about . The is still same. Same . Yeah. And . So as for the manner of practicing that.

[12:39]

So it has preliminaries in the actual practice. . So then first one performs the nine branches of concentration, and one can perform those either in an extensive or abbreviated fashion, however one is able. And then one should make the words of request of the guru yoga. Yes, follow us, right? Yes. So one says these words request to the guru, which are the actual Swababakaya, the actual

[13:55]

As the truth body, the essential Vajra, to the Lama who actually demonstrates that, ultimately, I request the four... I request... The four winds? Yeah. I make request. I request as the four winds. What is that? Oh, I'm sorry. Yeah, it's the fourth wind, not the four winds. The fourth wind. I request as the fourth wind? Sorry. I request the fourth... I request the fourth as wind. That's literally what it says.

[14:56]

Oh, as it means. Okay, yeah, let me try it more. I request the fourth as wind is what it says. Right. Kawashi. Kawashi or what? Yeah, yeah. We were talking about the Bible. Yeah, so it starts out... Remember that Kawashi? It starts out, so we have... So the third and the fourth... impairments, we have the descending four joys, and now from above, and now we have the ascending four joys from below. It's not four wins, it's the fourth one. Do the joys ascend and descend? I think our best bet is to hang loose. I mean, I understand you'd like to get it resolved now as we all would, but I think if we get over, I think so.

[16:02]

Yes. The last part of the verse is bless me to habituate to this excellent path of the waves. Okay, that's the first verse. And the second verse is, So, realizing the view, which is very perfect, or, you know, I might say, you know, just absolutely perfect, may I meet the final accomplishment of the great bliss and emptiness. May I meet the great final accomplishment of the great bliss and emptiness?

[17:09]

So if I am not able to meet the final accomplishment in this life, May I, let's see, practice or read the, or, may I reach, reach the, or may I accomplish the Poha from the path of Mahamudra. That's right. So even then, if I don't meet with the yoga or if I don't obtain or accomplish the yoga or poa or ejection, then through the oral instruction of the bardo, of the primordial

[18:14]

excellent bliss and emptiness, may I accomplish kachara. Sorry, having depended on that oral instruction, may I accomplish the kachara of the vidyadharas. And may I be blessed to manifest the bliss body. So now that finishes the preliminary as for the actual practice. So now as for the actual practice, there's the waves of the body practicing with the lower wind. Sorry, moving the lower wind. Then there's the... the waves of peaceful and wrathful verbalization, and then there's the waves of the samadhi mind.

[19:22]

So body and mind, speech, beliefs. Yeah, so let's just point out that that's the body, there are waves of the body, speech and mind. So there are three altogether. So first, having completed the six yogas of the wind, which are the life and effort is how it's translated in this book, generally it means the two nostrils, or more generally, sop-sol refers to all pranayama practices. So having completed Six different yogic practices of wind, such as pranayama and so forth. One should meditate with a great exertion, with a very great effort in the kissing wind or the vase breath.

[20:30]

Right, and so the way this is described, it's described as a mixture of Sanskrit and Tibetan. That practice of the kissing wind is called the jeweled kumbhaka. So it's also known as the, uh, baseless or the, you know, you know, baseless has a little stand on the, the, the, the base without a stand. The base without a stand? Yep. We come, come check, bro.

[21:57]

To purify the completely washing by doing this Bumbachang. Bumbachang is the characteristic of Bumbachang. Mm-hmm. Mm-hmm. Mm-hmm. So now associated with this very energetic practice of the vase breath, one should essentially show restraint.

[23:06]

So the oral instructions associated with that are one, that one should restrain or show restraint in one's activities with regard to eating and drinking. And then one should also not allow the drop to be ejected, in other words, to ejaculate. And furthermore, one should kind of stop flowing through the three lower doors. Thank you. Through the lower doors, I guess. So I see. So the three there are the food, the not ejecting the drop, and the control of the lower air. Those are the three.

[24:12]

Okay. So now, at this time also, one should practice the eight practices, which Rinpoche has a great translation. He calls it the precipitating of results. So there are eight practices that associated with precept gene results, and those are on 446 line 4. How about that? Maybe we can sneak a peek. Unless Michael may remember them up here.

[25:12]

446 line 4. 46,000, what? Okay, so those eight practices which precipitate results are kind of a combination of the six oral instructions.

[26:13]

and the precipitating practices. So to actually name them, those eight, there's, with respect to both the mind and the body, you don't hold it too tight and you don't relax it too much. And you don't, Reva and Joko, you don't have any despair or expectation? Expectation, despair. Yep. It's awesome. Yeah, no, no, sorry. No, I'm just kidding. And then... And you don't have any hope or despair with regard to making your sessions longer or shorter. And you don't have any... Maybe we should work on our hope and despair here.

[27:15]

Expectations and disappointments. Does that mean if sometimes your sessions are short and some are not, you don't have any expectations or disappointments? No, that's why I wanted to kind of work on the translation, because hope and fear and expectation and disappointment don't quite... I mean, I guess... What do you want to say? Expectation and disappointment. Red joke. Right, so you don't... Right, so we're just trying to get a sense of... Well, basically, it's not really expectation. The re is not so important. The word jock is important. Jock means leave it. Don't do any extreme body posture.

[28:18]

I don't know. So jog is important. Stay relaxed. Stay relaxed. And then, of course, next one is tune is what? In the sessions, you don't make them long. You don't make them bigger and you don't make them smaller. Sure, leave it. Mm-hmm. Balanced. That's common in that. But then, which means the food, kind of what you eat. Don't eat too much, don't eat too little. Right. Which means your activity. Don't eat too much work, don't employ yourself, neither to be lazy. It's jokes. So, and that refers to your activity between sessions. Right. Very comfortable. Then the same thing is not so poor.

[29:21]

Sometimes you do that. Sometimes you go. Sometimes you not so poor. Focused sometimes. Focused sometimes. Different. uh... in a different place and also sometimes if you're tired of it you don't have to do this all the negatives are positive so you just... Do you want me to give a stab here? So the vital points with regard to the mind are one doesn't on the one hand emanate in samadhi one doesn't emanate out to various subjects Or alternatively, one relies on the nectar of the various objects. It's not that you don't emanate.

[30:29]

Doesn't it mean that you don't pick and choose what to focus on? Whatever arises? A variety of objects of concentration. In other words, you just change. Your concentration focuses. You don't stay too long in one point. I see. Just change. There's a third eye, change into the right eye, change into the left eye, change into the one face, change into maybe change into something else. Don't fixate on one object of concentration. That's right. And then, you know, it's a design. Okay, so basically I got the negative wrong. So in the first, one does emanate out one samadhi to the various objects. And the second is that one relies on various objects as nectar. That's right. Okay, and then all together, those make eight. So let's see, we've got the body and mind, one and two.

[31:33]

We've got the session, shorter or longer, that's three and four. We've got the food and activity, that's five and six. And then we've got two with regard to mind, that's seven and eight. What does anybody realize on various objects as inactive? Yeah, that's inactive. How many things are coming here? Right there. Next one. Ah, okay, good. Shall we read it? Well, let's go to So that practice of relying on taking objects as nectar and emanating out the mind to various objects actually comes from a Mahasiddha named Kotalipa Kotalipa Kotalipa Where's the emanation? Isn't sin to... That's a... K-O-T-A-L-I-P-A.

[32:44]

Talks about which means the one who carries the... This talks about the axe or... It's a plow. Plow, yeah. Yeah. He actually, he was a plower. A plower. A plower. Okay. That's the expression. Yeah, right. So we're in a little bit of an infinite regress here. But from the literature, so with regard to explaining the six oral instructions from the literature, which here means from the Lasha verses, it's explained as before

[33:54]

the three abandonments, the three lador, the three abandonments of relying on the nectar, which eliminates the poison of meditation. Also, at the time of practicing, there are applying the three abandonments with regard to relying on the nectar, which eliminates the poison of view. So those altogether are the six instructions. And what's not explained here are what those three abandonments which eliminate the poison in meditation and the three abandonments which eliminate the poison in view. It's not explained at this point what those are. So, do you want to go back to where we were?

[35:05]

I think we're going to find ourselves going back more and more. So we'll try and get the pre-abandonments for next time of each of those. Or if somebody else wants to find them. We're at the end of 67, moving on to 68. Before he's abstinent. Yeah, so all that was, on this occasion also, one should apply the eight ways to precipitate results. And then on 468-1-1... What a day. What happened? Problems with my roommates. What happened? Disagreements about everything from who's doing what cleaning to at the house. So now that was all with regard to mind.

[36:09]

Now as for the waves of speech, which are the peaceful and wrathful pronouncements or vocalizations, So having gone to a solitary place, one applies the branches of concentration as a preliminary. and then one puts one body in a cross-legged posture and one takes one's hands and uh... first one makes Vajja fists and then one crosses those at the heart and then the head is uh... looking forward a little...

[37:20]

So first one, so with your head quirked a little bit forward, first one does the peaceful vocalization. And so first one says just kind of a little, when utters a little kind of tone of E. Which means later, right? And then later, when rats for you are very energetic, says... Do you want to do it energetically? Well, how would you do the J octave? Oh, I see it. Right. Oh, I see. Oh, I see.

[38:20]

Now the name is right there. Okay, so... Then... Then it's bigger, which is bigger, right? And then one pronounces the tone of... Very, very energetically. Or very wrathfully. I'm good at shouting. That is a bum weasel. At the same time?

[39:30]

So it starts out. It starts out boom and then it goes lower. It goes lower and gargles. You're hired with another. Yeah, right. It didn't scare you. To my friends in the recording studio. This makes that then you got this good sound. By repeating this. It arises from the wind of the throat. Vocal wind is purified. Therefore, then we have a beautiful... Then you have a big voice. Great voice. And through training that manner... I see.

[40:32]

So... As an indication that the channels and the body, so through practicing that manner, the body and the channels and the bodhicittas begin to vibrate or shake. Yeah, you alter the resonant frequency. Well, no, but this is talking about the body channels and the bodhicitta. It's not just physical. Well, it's not. There is physical, but there's also the bodhicitta and channels and so forth are vibrating, not just the voice. Then the voice will vibrate all these things. And then through drawing the bodhicitta up. And then through drawing the bodhicitta up. And so the body energy increases.

[41:33]

Very full and they are very, what I call, very colorful. Your face is full, vibrant. Colorful. Don't talk store. Don't talk store. What does that mean? Beautiful color, colorful. Colorful face. Complexion. Complexion. Complexion. Because beautiful. Can you go at this? Mm-hmm. So one's body, so through drawing... Oh, I see. So now, following that, then due to drawing up the Bodhicitta through that practice... The body becomes full of energy, and the complexion becomes very good, and one obtains mastery over the downward-voiding wind. That's the apana, the apana wind. Apana. A-P-A-N-A.

[42:42]

A-P-A-N-A. Apana. Is this related to the previous exercises where we are like shooting the bow, where we feed home a pet to reverse the bodhicitta apple? This is, it has a quality of those. And this is, it's called. Nagabalab. [...] But this one has its own characteristic. Similar bit. Yes, similar. So... So... So...

[43:50]

Now as for the waves of the mind, samadhi, the waves of the mind samadhi, kind of mind-samadhi, there's the practice of the method tantra, there's the practice of the wisdom tantra, and there's the practice of the non-dual tantra. And Rinpoche points out that the method tantra is associated with the father tantra. Wisdom tantra is associated with the mother tantra. And then there's the non-dual tantra. Not really tantra. The nature of the [...] nature. The mental continuum of the practitioners. Mental continuum of the practitioners.

[44:52]

This kind of thing we're talking about here. So, I understand if there are tantras, how there's method wisdom and so forth. You're saying there's method wisdom? and wisdom of the practitioners. Okay. Okay, so now as for the mental continuum of method, the first of those three, first one practices the branches of concentration, and then one concentrates in front of oneself, if one is, say, a monk, on a...

[46:05]

a lotus lady and then first one has the three recollections or three remembrances as before and then one enters into union and those three recollections are of I think the three recollections are that you're both deities, that the voices, mantra, and your minds are empty. Yeah. I think so. Yeah. So then, through that practice of entering into union, for each of the couple, both the male and the female practitioners, then all the purified elements of the body, of their respective bodies, are absorbed into a ham syllable at their crowns, at their respective crowns.

[47:30]

Then following down from the path of the Central Channel, gradually the Four Joys are experienced. and gradually until culminating in the tip of the supreme channel. So that's gender specific. So that would be like the tip of the penis or the clitoris, respectively. That means the wrongness. And that is the right point of the environment?

[48:38]

Yes, the environment. It's not the right point of environment, but the place of environment. Right. The environment is not the right point of environment. So the joining of the channels of father and mother are spoken of as the places of empowerment, and the joining of the two tips of the central channels is spoken of as the supreme tip. Right. And the tip... Let's see.

[49:43]

And so the... So the points of the roma and kenma are not those tips. It should only be the central channel, which is spoken of as the tip. So then at that supreme tip, which is where the two central channels of the male and female consorts join, then at that point, the nine purified elements fall or descend to that point. So...

[50:56]

Now through gaining power over the respective white element of the father and the red element of the mother, when those two are mixed at the tip, then not so clear. Yeah, so the color is not so clear. It's like a sun inside the ocean. Right, kind of inflection. Uh-huh, I see. So the light. Yeah. Or, I'll turn the lead. Oh. Oh. I have like a blade of a glass cuttle.

[52:02]

Siva is a morning dew. Siva chakba is a morning dew on a blade of glass chakba arms. So the first one was what? It is a blade of the fresh or the grass, blade of the grass. Oh, I see, dew, fresh dew on the grass. Yeah. Is the writing smaller for some reason? Footnote. Footnote. Footnote. It's a footnote, huh? So it's a blade of grass. Oh, it's a key. Can you call these... Kokoliga is kind of like a pigeon. Sounds like a pigeon. So that, you know how pigeons have that translucent color on their neck.

[53:02]

It can also be that color. Yeah, opalescent. What are they called? Opalescent. Opalescent. Like an opalescent. Opalescent. Like peacocks. Peacocks or opalescent. Opal. O-P-A-L. Opal. That's a stone. Opal. S and E, S, C, E, N, T. Opal. Because an opal shines like a rainbow. Yeah, it's a exception too. Then the Yab-yum-mi-ji-um-ay-man-ar-thig-li-yum-du-tam-ji-su-su-su-su-ta-la-gi-chon-de-su. Uh-huh. [...] Okay, so then through the lower point of the central channel of each of the father and mother respectively comes the remainder of the white drop

[54:15]

which is about the size and shape of a mustard seed. And... Yeah, right. So it comes to the lower tip. What's mustard seed? Yungju. Yungju is. Yungju is. And then it comes in a form of light. And then it goes up from the right channel. Yeah, from the right channel it goes up. And then reaches the navel. Yeah. So then when it reaches the field of the navel, then it disappears like the rising dawn.

[55:29]

And it is as clear like the sun rising. What is the lung? Pupa means to fill it up. It's like this. Fill it up with air. Like lung is filled up. Pupa means to fill it up with air. Like lung is filled up. Pupa means to fill it up. Pupa means to fill it up like this. Fill it up with air. Like lung is filled up. Pupa means to fill it up. Pupa means to fill it up like this. Fill it up with air. Like lung is filled up. Pupa means to fill it up. Pupa means to fill it up like this. Fill it up with air. Like lung is filled up. Pupa means to fill it up like this. Fill it up with air. Like lung is filled up. Pupa means to fill it up. Pupa means to fill it up. Pupa means to fill it up like this. Fill it up with air. There's air in the [...] air Those are the three characteristics. So the three characteristics are... Yeah, so... It fills... Do you want to go ahead?

[56:39]

Right, so it's like the rising sun. And then I guess I still don't have the Nam Langpa. Nam Langpa is like a rising dawn, a dawn. But we have Nima Sharwa. What's the difference? Nam Langpa is just before, way before Nima Sharwa. I see, so... Before Nima Sharwa. It's the time before dawn, Pope? It's like false dawn. Well, in any case, what's the metaphor there? Because there's just dark and then there's dawn. So what's... It's kind of light. You need to see that your hand. Oh, you can see the lines.

[57:40]

And then you can clearly see, right? I see. So that's kind of the kind of... So, but what does all this mean, Ramacharya? Because the... So what happens is that Romanus comes out. You know, the... It comes out from the Yama, the Vasana. Right. Through that, come to the center of the naval chakra, Deva Kono. Now when I arrive to the Deva Kono, then what you're experiencing in your visually kind of experience level is that three things are happening. These three things are like Nam Langma. The experience of the Nam Langba, the experience of the Nima Shawa, and the experience of the some sort of... in the center of the neighborhood.

[58:44]

Chakra is very kind of strong. It's like taut? Yeah, like a drum kind of? Yeah, like something that's tight inside. So two of these are mental, and one of these is physical? These three characteristics? What are the three qualities? They're all kind of physical, psychophysical level. So the three are the period before dawn, in which it's light, but the sun hasn't risen, the period when the sun actually dawns, and the third is... that buoyancy of like the lungs being filled with air. Buoyancy of what? The buoyancy, like the lungs being filled with air. I actually kept talking about this kind of... Yeah, this air. Like a balloon being talked. Like a balloon being talked. Like being filled up.

[59:46]

Yeah, and then your feeling of that. Yeah. Yeah, and it kind of popped up or something. Mm-hmm. Then it continues coming from the navel to the right side of the Roma. And then it reaches the heart. And then again there are three qualities. And then again it departs from the Rasna channel up. Reaching into the throat. So then again you have the three qualities. And then again it goes up from the throat up. And then when it goes from the, or reaches the right ear, then light rays emanate out.

[60:48]

Reaches the right ear then what? Light rays emanate out. Okay. And from the door of those light rays emanates out the mandala of one's special deity. And then that confers empowerment on the mental continuum of sentient beings. And then those sentient beings become as one's special deity or become a special deity. You see? And then the aim, which one to be done, and then the doer.

[61:52]

Those two become one. And then that is known as the essence or the essence of nectar becomes... Okay, so there's what's known as the essence of nectar. And that is... In the five bodies, the mental continuum, your mental continuum becomes possessing of being transformed into the five bodies. The potency of transformation into the five bodies. No, no, the five bodies. So we'll get to the five bodies later.

[62:58]

So... Then what was emanated gets collected back and enters into the brahmarandra here at the crown of the head. And then those three qualities which we described before are possessed at the crown. And then, so it's entered the crown, and then I guess descending, then there becomes a red-colored light rays which possesses a kind of lustrousness of the empty sun.

[64:18]

Oh, sorry, sorry. A thousand cents. So it becomes a lustrousness of a thousand cents. And then it descends further into reaching the heart. Now then, in one's mental continuum, as a sign of... as a sign of being transformed into five bodies, there are five lights. So one's mental continuum becomes five lights and becomes five lines as a sign of being transformed into five bodies. I guess we can put this.

[65:19]

Yeah. Are you sure that's the flood? Yeah, I'm sure. Okay. Okay. So now... So, from the navel and the path of the purified channels, these jungans come, jungans arise. Right, right. So, arising from that in the space of the consort. Then... Okay, so... Teva here is the navel or just the center?

[66:39]

The... Teva is the navel. comes out, and then it goes into the mother's womb, or the mother's, same thing is experiencing. I see. So then, from the navel, through the path of the purified channels, the drop, in the form of a drop, just as before, the drop reaches the the secret place or what's described here as the space of the consort. So then the wave in the right channel, the waves of The objects of apprehension are frozen or kind of stultified.

[67:44]

And one gains power over the Rasana channel. And one obtains power over the... Well, this is the expelling wind. Expelling wind. And then among those three doors of liberation, one manifests the emptiness, which was one of those three doors. So now, according to the Satya patriarch, Chulgyapakpa, he writes these words, all panamna, together with our kind of imaginations, if one analyzes their form, Chulgyapakpa,

[69:05]

They're like a... So if one analyzes their form they're like a water tree. But the essence of the truth is that they're completely empty. This is the door of liberation. It is explained as emptiness. So I'm wondering if this water tree isn't referring to the fact that they look like big trees, but they're actually... Hallowoods. Hallowoods. Hallowoods. Sanding trees. Like a banyan tree. This is the example of banyan trees. Some banyan trees in a swamp. Or also, some people says banyan, you know, a ball of onions.

[70:08]

Yeah. He let away and there's nothing inside. Yeah, but banyan, really, it's a very heavy, but if you feel it enough, something like that. Yeah, and so that is the door of liberation. That is explained as emptiness. And that is the first result. Now in that manner also, again, one does the left or goes to the left. and so the the waves which are going through the left channel are frozen or stealthified one obtains power over the Ravana channel one gains power over the the inspiration

[71:16]

So before one gained power over the expiration, now one gains power over the inspiration. And one manifests another door of liberation, which is the signlessness. so then according to that prior master that is he explains what the the signless dural liberation is so So to whom the basis of the sign, because it's not actually established, there's not even a little bit of what's attributed to the sign.

[72:44]

And the mind also, which doesn't hold to that, that this is signlessness. Should we try and go over that again? Because what, I mean, basically... or the phenomena, to whatever object of phenomena, there is no logical accomplishment of the basis of the definition of Hindus. So, because whatever the sign, because the sign doesn't have any basis, what the sign refers to doesn't exist even a little. And the mind which doesn't hold to that.

[73:49]

So the mind which doesn't hold to that. That is called the signlessness. So we're talking about reconciling the dichotomy between signified and signified. That represents what? We're not talking about reconciling. We're talking about... Totally right. Yeah. We're talking about that there's... Because there's no... There's no existence to what the sign refers to. Yeah. So when you realize there's no existence to the signified, the signified does it. Exactly. So that's the sign. Okay. That's the sign. Then it's finished. That's enough. That's cool. That's enough to try to figure out for the rest of my life. I'd go from vocal training to healing.

[74:53]

So that was 470-93.

[74:58]

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