Which 191? 191, right? which means that secondly, and the basis, on the path, actual path, which means that there is a Tao, which is the view, and which is, his saying is,

[01:01]

Meditation on the view has to be followed after the initiation. After the initiation. Gunseng is the reason. The necessity of the meditation. and also there is the second the reason to meditate on the view is at the beginning of the Rinpoche which means the Zorin and the kingdom right and understood that you can get them to combat and the basis of whatever you're meditating and the intrinsic the nature of the nature of the view itself to be explained here and also there's five altogether there's five categorized the last one is the how

[02:33]

should also one meditate on the view. So those all together is five. Now that we are talking about here is the first reason to meditate on the view after the initiation. He's talking about after the initiation. Right? It is necessary to meditate the view after the initiation because at the time of the empowerment that At the time of one day, at the time of empowerment, means to waken up or to mixing the mind, the ordinary mind, into the wisdom.

[03:43]

When you do that, at the time of the initiation, waking up the mind, ordinary consciousness into the wisdom, that means there is two types of Daxins, Kansak-dak and Chugi-dak. Kansak-dak is the self-person. The misunderstanding of the nature of the self is. So the ego is actually the ego. The ordinary conception of the self itself is to be stopped, to at that time.

[04:52]

At that time, which means here is at initiation time, is that what's happening is to stopping that particular problem, psychological, the misunderstanding of his self, nature itself. Then, at the time of empowerment, it stops. However, you have to continue in order to revive that wisdom, to continue to a certain degree, to reach to the stage. So you can continue that wisdom. is to make the custom to it. Comprachon is to become familiar to ourselves.

[05:57]

Familiarized. It is necessary. It is also, then it's a quote from the root dendro, Zegulis. It is said, And chini means if This cheating is later or afterwards. It's referring to the view. The view is not those two. That which is. That which is referring to the subject where we are talking about, that subject is... Yang Da Xiemen explained it thoroughly. Why? Which means that after you received initiation, then one has to go details of the teaching and realization of the view.

[07:08]

And that thing says, one thing you should do, one thing you should do, is very important. The wisdom that was born at the time of initiation, then, means absolute truth of darkness or something in Sanskrit. And the absolute truth or the realization is their view. What actually view is, they're talking about this view, is the true teaching of that shunyata. That shunyata is then, it has to be explained after you receive the wangiyeshi. Wangiyeshi is very important.

[08:11]

Wisdom of initiation, it's called. which means that the wisdom that are generated at the time of initiation, and that is the one issue. Having said that, and then... ... [...]

[09:15]

And the samsara, which is the conception of the samsara, has no... There's no differences between the samsara conception and the wisdom of the nirvana. No differences. Because, as you remember, because of the second line, which means that time they mixed or transformed, actually basically a transformation of that kind of ordinary mind into the wisdom. And that's why, and then, therefore, it's samsara, and then Yavana has no differences for whatsoever.

[10:24]

So, she is talking about the souls. That has been explained in detail and extensively has been explained. And now that we are... Second point is, as you go back there, second line up there, the necessity of the meditation on the darkness or the Tao view before the two types of what's called the Zumba-Yi. Two stages of Jūrim and Jūrim. I was talking about that.

[11:26]

It is necessary to meditate the view of the Thakonani. View before the two stages. One is Jūrim Jūrim Thamjie. The subject of that hasn't been said here, but it's coming later. Explanation of the Jirim and Dzoglim. These two stages are . just appearances are appeared as just like has been explained, the appearances, although those images are appeared, merely an image.

[12:31]

In your understanding of what has been appearing like deities, we're talking about the deities, and as those Oh, that sounds interesting. In some opinion, it's the born wisdom. That's the nature of it. And my devil, shebe, shebe, shebe, shebe means to convince yourself to trust completely.

[13:32]

There's more differences between. And so the... picking up from the sound from the downstairs too. First, you want to meditate, concentrate on the subject of Shunyata, Tongani. Then, Luzhen and Timotus. Timotus means to watch out the obstacles of those who are sentient beings.

[14:33]

Luzhen, which means having a body. Which means the sentient beings are the practitioners. The obscurations are to clear out. So the body of the soil is a metaphor. In Dongbei Shinsala, Shinsa is... the field, the ground. And Dongbei is a little empty ground that is a very fertilized ground. It's the metaphor of our mind and body. And Sabin is the seed to plant the seed of the wisdom of the wisdom of

[15:39]

And some can use the God of Wisdom. But Lodang Denpa means they are referring to the mindfulness person who is also being planted in his or her seed. Then the next category is On what kind of basis that one should be meditated? And that's the subject third one. She is the one on what basis of which is talking about the Kunshi Juju thing. That is Kunshi Juju. Kunshi is the Araya Vigiliana or the foundation of the all, and you is the cause, and you is tantra, tantra of the first causation of the, the foundation of the mind.

[16:49]

The cause of reality. And this is the target, or that is the main object to work on it. And upon that, on top of that, you have to work on it. it is also said, and having said that, because of the continuum of the basis of consciousness also completes through principle. Complete with the samsara and the nirvana characteristics in that Kunshidji. Therefore, the objective of the workplace is that in the return of the page,

[17:59]

which is 306, right? And he was talking about the meditation, specifically it's the Tao, which means a view, which is also a view, is the mental death of the colony. Dekonani means that the absolute truth. And that is talking about, that is the view. That has to be work on the two things, body and mind. You understand, but you have to view practices only in the mind. Ne means the target.

[19:09]

You need to hit the target. You don't miss the target. Your target is your own mind. What about body then? Body is something else. Visualization, yeah. There are two, right. Two of them are true. Then there is a kind of rise of caution. If so, well, what is the difference then between the Suttaryana meditation and the Tantriyana, the Vajrayana style of teaching of the Tantriyana? What's the difference? That is the question advised. Parut Chimpa means the Suttaryana. Sudriyana is parodachinga. Gom is meditation. There are no differences between these two types of meditations, Sudriyana and Triyana.

[20:18]

And it says, which means no problem. It is okay, you are right, but there's not so much problem for me to explain the differences between the Vajrayana and way of that particular meditation on the Shunyata is, I can explain here, it says, At the time of the initiation, there is, it's called, it's called, it's the wisdom of a symbolized, really a reflection of wisdom. that is truly generated at the time of initiation. That nearly reflected the reflection of the wisdom that generated at the time of the initiation through a person.

[21:20]

That particular person is, that person is to continue That reflection of the wisdom that we received at the time of initiation, he is practicing continuously, and the continuum of that is accustomed to it. So therefore, it is much different than the Sunderiyana's intellectual viewpoint of Sunyata Adagata. So there's a continuum of experience, and momentarily to experience, So it's completely much deeper into the experience level. It is different. That's why it's different from the way of the path. It's different.

[22:27]

Even those yogis who have not generated the simultaneous LeBron wisdom of Tata at the time of initiation, just because of the... He was changed at the time of initiation, at the time of initiation of the fourth initiation, that he heard, just heard about the words of the explanation of the fourth initiation. Because of that, he meditated, and so therefore it is different. The effectiveness is quite different. penetrating to the person you or she is quite different. Therefore, it's exceptionally different. The Vajrayana method is quite different.

[23:30]

That's why it's in one point. I'm not sure. So the thing that even if you only, um, you know, heard the words of the empowerment, then the sutriana or the karmiciana. That's right. My question was, um, so we're working with a difference here. One is karmiciana, and the other is relative to vajjana, and vajjana receiving the four empowerment. And it's saying here that, um, even the person who only hears the words of four parmes, is that still Only hearing the words, is that still clear to the Karmitean? Well, it's not one day, but there was some meditation or sadhana done. And therefore, as soon as who or she is doing some words is heard, and then some form of meditation is done, and that is much different.

[24:33]

Having done it, meditation is different. We think that. And the longitude is called meditation. That's why we call it the practice text. And we say, have you done limited today? Which means, have you done your practice? Lam Chi means the time of the path. The time of the path is very important. And that's a convertible traveler into making it very familiarize to yourself the time of the path. Because of that, familiarize to yourself on the time of the path, Lam Chi, you practice every day. Lam Chi, Lam Chi,

[25:39]

then Namxing means eventually. Eventually, she will generate simultaneously that principle, that the reflection of the wisdom, that particular reflection of the wisdom doctorate teachings, without ordinary conception, that they're kind of more like a pure, the reflection of the wisdom, more authentic reflection of wisdom will arise. But still, it's called a reflection, nearly a reflection of the wisdom. But I haven't got the Trinity issue. Trinity issue is the absolute, the real thing. The real thing is called Trinity issue. We are trying to reach the center of 20 years by way of the landu, or Kumbachaba, to familiarize the practice every day.

[26:47]

Our goal is to, through the reflection of the realization of the enlightenment, then you will eventually get the absolute Total experience of the wisdom. And Denda Chihit. So there is a very important word here. There's a verb to Denda Chihit. It means draw by the Namdu, the practice of the Namdu, which draws the... come forward into yourself with absolute wisdom. So, therefore, it is much different than the Suttiriyana way of meditation of the Sunyata or the Dada-gada, Parajitin-da-gunjali-table parcels.

[27:51]

And, well then, tell us, what is really Gunshi means? How should we recognize quenxi? What should you recognize on what basis that quenxi is? What is that quenxi, in other words? You don't understand. Understand or describe the creatures. And then, Jai Tukbu Kerbatang. Toki now is a coding from the Suttaryana sutras. Very famous sutras called Tukbu Kerbatang. I don't know the Sanskrit term for Tukbu Kerbatang.

[28:57]

Tukbu means that it's been arranged in terms of sort of... Condensed. The ornamentation, a genuine ornamentation, arranged continuously, densely, packed completely. It's like a beautiful jewel placed in a royal crown. And that is the name of the sutra. And then there's the next one is the Lankarachikmala. Lankarachikmala is called. [...] The sutra is supposed to be said or preached in the Sri Lanka. The Buddha visited Sri Lanka and then there was...

[30:02]

He kind of, some sort of world of extra teaching. That is, that teaching sutra was named after the place, Rangal Shekbala. So the Dode, Dode is text, Dode. [...] Dode is text, Dode is text, Dode. [...] Dode is text, not the Vajrayana term. You see, you don't make big states. The Vajrayana term is, in the Vajrayana on the head, the lambda term of a Kunshinamshi is Kunshinjuku. It's called, remember that? Kunshinjuku, that's different, it's big difference. And the Sutrayana is Kunshinamshi. It's called, that is of common knowledge. Kunshinamshi, you should recognize having repeatedly explained Kunshinamshi. And Tsengdampanam, which means the Philadelphia Division of the School of Tsengdampanam, they agreed there are seven groups of consciousnesses, or seven divisions of consciousnesses.

[31:22]

From that point, Tsengdampanam said, Besides that, meaning is different. Aside from the seven categories of consciousness, another one is called Sheva Dimut. Sheva Dimut means the absolute consciousness. They agree that absolute consciousness. And there is also a picture. is the inclination of the absolute realist entity of the Pagsa. What's Pagsa? Pagsa is the inclination, inclination, predisposition. Predisposition is about permeates into the absolute consciousness in the system of the mind-wonderful system.

[32:23]

When that Pagsa is kind of a Poisoned. Which is poison? It doesn't say poison, but the Pacha is... There is a Pacha. They agree to Pacha, which is inclination, and that Pacha is the entity. The entity of the Pacha has to... land it to somewhere, like a seed of a juniper tree or the flower eventually has to land it to somewhere on the ground in order to flower. So they think that, so there is a place, so they must have some place to feed it. So therefore, so,

[33:27]

The Sheva Dindu. That Sheva Dindu is called... That is... That Sheva Dindu... What? You said Kira's promise. Where are you? Third line down. Deposition. Park Chao is what? Park Chao is inclination, okay? That Park Chao is inclination, okay? That Park Chao is, according to the 9-1-day school, they agreed that is dindu. Dindu means absolute. Realistic. Real thing. Goan means to... So it's accepting the way things appear as true.

[34:35]

Right. So you have a pasha. So that pasha is you have to have some place to land it. So in order to land, you must have to have land. Land itself. Soil or some kind of ground. That is called the quixi. And that is the same number as Daba. Daba means what? Point B point? The same number as Daba is that? Right. Here is talking about this particular teaching of the Vajrayana, Dantric teaching by Nanjur Wanzhu. The Nanjur Wanzhu is referring to the Great Yogi. Great Yogi here is the Reverend Viruba. Shiba means the acceptance of his. This common mind is called sin.

[35:40]

This present common mind knows the experience, the awareness. Discrimination mind and the experience mind. Not knowledge, but awareness and experience itself. Chattabamachua means we're not separated. So it is even. Chattabamachua is without separating the Nyo and the Rikpa. Not separating. Reason choice whatever. There's no any divisions or no directions, no categories. It absolutely is even. Balanced, in other words, he's talking about balanced mind without any conceptualizing in this mind. It is clear, but no conceptualizing in this particular mind was being, at that time, public, but sala, my job.

[36:50]

That is, the nature of that awareness is clear and not abstracted by any means. That kind of mind can move on the knees. That if you find the interesting nature of that particular clarity and the awareness, of that nature, of that, you cannot find anything that is empty. That is the guñññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññññ I'm sure that means that previous scholars have said it, have been repeated that.

[37:54]

Now, here is that its meaning is furthermore to explain. That meaning of Gunshi is more the experience and the clarity, the awareness, the portion, from that point, few aspects, and from that aspect of that, as is stated, they are stated as going to be. Yurugi-namba, yonso jamachebe. Yurugi-namba, which is the nature of that mind, and objectively, does not also distribute or any... Projected in any different types of colors or shapes. Therefore, it's describing the word.

[38:58]

It does not separate it. It means to not extend it. without extended, without making divisions, and without elaborating. Unfabricated. Unfabricated, mind. Yeah, it's what you said. This is undifferentiated. Right. Read the Chos Madheba. He is describing the Chos Madheba. That the word meaning of the Chos Madheba means whether it is the ge, which is virtue, making is language, etc. Either way, Chos Madheba has not fallen into any directions, has not fallen down in any size of that good and bad.

[40:06]

That is called the Chos Madheba. The tanyen denpa means the tanyen is the common truth. The common truth is the method. It says common truth is the method, and the absolute truth comes out from that. Tanyen denpa tells you the meaning. means from that method of the Tanya Demba is produced like milk produced in butter. Without milk, you cannot have butter. And it's almost saying that, you know. The absolute method is product of the conventional food.

[41:13]

Particularly, there are two types of products, and what do you call the source of products? The milk is the source and the result. That's right. Right now, we're talking about here is the Remember, these two terms are important to notice. Trinship B is the reflection of the wisdom. And the trinship trinship is the product of the reflection of wisdom. And so here is... So... What you're getting from this Suttayana's Medication Samadhi, and you can get that to reflect, it is not really the essence of a log.

[42:20]

It's not butter. It still is a state of yogurt thing is that. Got it? Through six through seven... And where's the other one? What number? And the line three is and the end of line two is . Yes. [...]

[43:21]

Yes. [...] I don't think those words you hear exactly. I understand what you're talking about. In English, there must be something. Yeah. That's Grishy. Pretty close, most of that. Uh-huh. It's really very subtle, refined. Kind of, you know, very dynamic. Yeah, very. Yeah, I made it clear. It's very clear. I wish my meditation was clear.

[44:29]

All of this says, keep practicing. Keep [...] practicing. I may not be there, you know, because it's different to text. He's not using this commentary? Anyway, it doesn't matter. As long as you've got something to figure out, reading phonetic. I don't have phonetics. Right. It's Chinese.

[45:33]

Chinese. [...] You know, you're on, I can not get it. Yeah. Right. Right, yeah. Yeah. I don't like them. Great. All right. So, then the packaging moves together, so... Oh, let's see. On the back of 307, Now it's definitely that sentient name, which means from this very sentient being, mind of sentient being is spoken by the mind being, mind of sentient being through the

[46:47]

to the enlightenment, to the Buddha world. There is a continuum of certain, just merely a clarity. Awareness is there, a continuum that is there. That is a continuum. Unceasing. Unceasing. Unbroken. Unbroken. Uncurrent, like a water current. is not stopped. Knowledge or the awareness is clear and mug up. It's not obstructed or not stopped. The nature of that clarity and the unobstructed mind is separated. from all the extremes of the four premises exist here.

[47:56]

The one they translate as elaboration. Oh, I see. Elaboration. Elaboration. Elaboration. That tells us. Absolutely. Even your mind and the Buddha's mind is absolutely the same as The exact same chemical, because it has no trouble, separate from the trouble. And there are more companies, the nature, intrinsic nature, or the, I don't know, what is, how they, intrinsic nature, right? but the intrinsic, absolute nature of that is sunyata thongvanyi emptiness. And your mind and the Buddhist mind is exactly that. Yes. I'll be talking about it.

[48:59]

Furthermore, the mind-only school, or the Jitamatka school, Samdamba, they didn't call it Samdamba, Samdamba is mind-only. And their acceptance, their realism, the nature of that particular nature of that emptiness, of that clarity, and the unstopped ceasing? Unceasing, and the continuum of that nature of that is absolutely truth. That is the Hindu. There is absolute, absoluteness. Because of that, that is, they also accept that it is used for that basis of the samsara and the nirvana.

[50:03]

That is the symptom of Daba. Daba is the word. Acceptance? Yeah. The tradition. Position of the Jitimadaka tradition. Now it's talking about the Machamika tradition. Umaba nam. Machamika. It's Umaba. Uh... Uh, whatever that, uh, uh, there is a, uh, spirit of the nature of space, emptiness, emptiness, everything is possible. And that, everything is, is there something there called it? That which is emptiness can become anything whatsoever. That's right. That's the code.

[51:06]

Having said that, the woman that referring to is the what they call the portion of the consciousness that Awareness is continuous. Awareness of an uninterrupted mind. And then the intrinsic nature of that is . That is emptiness in the dynamic system. It is emptiness. It's not an entity of a true, absolute, not an absolute entity. It is emptiness. Because of that emptiness, our spaciousness, because of that, there is a space for both. to drill simultaneously. I know there's both, which means here is samsara and the nirvana is both simultaneously exist because you have a space.

[52:10]

If you don't have a space, if it's blocked one absolute entity, you cannot have either one of them. One can be ended, but others cannot end it. That's my damage is pointing so hard. Right. See, that's rather... So, because of that, samsara and nirvana, therefore, it is able to do the actions of having a conception of samsara and then conception of wisdom of nirvana is simultaneously acceptable. And that Tenshin-ni, Tenshin-ni Midunba Mela, that example, Tenshin-ni, that particular point of Magamika is, it is here, the, what do you call it?

[53:19]

Karuba has not rejected, accepted, actually, more like Tenshin-ni. What is the difference between this Vajrayana... This particular is not really hard to accept. It's not too hard to accept. It is okay. Right. But changing Nityumbani... The definition of that is not different. That is a classification between the two Tsukaryana agreements. That is, say, the Umabah and the same is the Mayanwandi.

[54:24]

That's their problem. is not talking about Vajrayana yet. That difference is between the systematic system of the system and the academic system is accepted by Nagarjuna too. That meaning is, he accepted, I'm sure there must be an English translation of that too. Can Nagarjuna say something? It doesn't mention Nagarjuna. Oh, okay. There's a text called Commentary on the Buddha Jitta. Buddha Jitta says that, for example,

[55:26]

If you see or if you have hold the magnetic magnet, magnet in your hand, held a magnet, and then the powder or the iron is quickly moved, or that's it. Right. The iron will be moved by held of the magnet. So the magnet can't move with the iron, right? The moving of that has no consciousness. It looks like, although there is no mind, but the magnet has looked like a mind, and to pull the iron or anything full, it looks like having somebody... some kind of consciousness is there. So here it says, Therefore, Kunshinamshi has no actually mind, but it has some names, no mind.

[56:43]

It looks like, having said that, there looks like a mind, but that's true. So, and then, because that mindless mind is what it does, is to go and come, and move, and right and left, and then taking a birth. The sentient beings are taking birth all the time in the three realms, and being born all the time in the three realms. You have to learn the number of youth. For example, from the age of the ocean, the waves come to use. You have to learn the number of youth. Definitely, the waves also move from the age of the ocean. Likewise, the Krishnamasheva, the Kansalaya Vijayana, is based on your body, and you also try to move around.

[57:48]

Your mind is moving around. with the body. So the Bhagajuna said that the previous lamas referring to the ancient lamas were also explained this kind of quotation from the And the concept of that is dhamma-ta, chu-ji-ing. The meaning of the sound meaning. That means sound meaning of that dhamma-ta. Dhamma-ta is almost like that. They accept it. And however, this thought,

[58:50]

whatever, there's two points. If you are not characterized by the proper method, then it becomes a samsara. If you are characterized or catched by the method of a proper method, how you train your mind. If you train your mind and then become the mind itself, it becomes . It is that your mind has become a basis on soil on which that you can grow wonderful wisdom, the wonderful wisdom, enlightenment, mind is growing from that.

[59:53]

But, but there are, coming into the shape of mind is, but this concept of mind, which contains that samsara, characteristic of samsara and the nirvana, it doesn't mean It does not agree, does not accept simultaneously. If it is a sentient being, it is a Buddha. It's not like that. I didn't understand what you meant about the life of Vishnama.

[61:14]

I'm talking about the mind and the wisdom. Mind and wisdom is... Two-in-one is not like that. If you're a sentient being, you are Buddha. If you are Buddha, you are a sentient being. It's not like that. That's not the way it is here, it's saying. What is that here? If you say everything is the same, It's not the same. If you say the same, then it would be against with the definition of the two types of definition of the truth. If we talk about the two different types of the absolute and the conventional truth, then it would be destroyed if you say it's everything the same.

[62:18]

So I'd say that. You know, Guishin dogma is such an adult. So here he's talking about, in this Guishin, Birufa's style of Guishin way of approaching his mind has two aspects, Saja and Dongza. Saja is the clarity part of the mind. That clarity... Clear the mind. And Chuyin is Jogman. That is Chuyin is Jogman. Chuyin means Dharmada. If you're talking about the Dharmada, you have to you have to you have to mean it not from the clear point of view of the consciousness but the subtlety of the

[63:19]

The space, the nature of the space of the consciousness is the Dhammada. What are you talking about? What about the knowledge of where there is a kind of realization of emptiness? When you come to the knowledge where nothing is there, in that kind of nature, and from that point, that is called the space place. From that point of view, it's the . From the clarity part of it, it's the . And in other words, the

[64:20]

which means clarity makes samsara, actually. Clarity becomes samsara. And then MD is nirvana. Then there is... Expression of these two is Seja and Dongja and Sungju. Seja is from the aspect of the clarity, that is called Seja. Dongja is from the aspect of the space of the mind, that is called Dongja. Then there is the Sungju, which is called two-in-one, as you know. Two in one. Note that interesting nature of both clarity and emptiness are two in one.

[65:25]

It cannot be separated. All right, huh? Anybody, any kilometers, there is no differences between There's no difference between in the nature of the mind, within the nature of the mind, the clarity and the emptiness has no differences. They have been already...

[66:43]

spoke about it, previous ancient lamas. I have said it, that the... Dhamadhatu. [...] Sounds like it. This term means the kumshi. Yes. Those two are nearly the same.

[67:51]

He's saying that. Yep. I think I will stop here, right here, okay? I think that's best. So we're stopping right at number four. Right, right, number four. Thank you.

[68:26]

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