Okay, so I'm going to read on a continual that the end of the text that we are reading is called the Guzum, which is Topol Tanpa. This Tibetan page number is 310 and dot the line, line 6. And English is... The Triple Tatra, page 199. 199, somewhere around there. A subject that we were talking about here, the mind, the aspect of the mind, is talking about the Dōgba Simjirin Shi. The nature of the mind is emptiness. Which is...

[01:01]

which is in many ways to examine our mind. And finally, you cannot find anything in Mojuba. Then if there is nothing, it's a conclusion about finding anything. Therefore, that is to call the entity. So therefore, it is the nature of the mind. It is in that way, it's entity. So that is the project that we left last week. The project was there. Continually, when you see... Page 11. Page 11. Which means that although that the nature of mind could not find anything, there's nothing anywhere accomplished by itself, any situation,

[02:29]

But at that time, at that moment, the agility of the aspect of your own nature of mind is the variety of things appears. Everything is possible. There is a possibility of all the dimensions is there. It's like a diamond with all the dimensions of the colors and shapes, kind of like that, which also uninterruptedly can meet the channels. Uninterruptedly it appears. That uninterruptedly appearing that situation is accomplished from the beginning to many.

[03:37]

Annyeongs. Experience. I'm not going to show a two-year learning city I'm going to do this. That At the time of what's happening is, at the time of the appearance of uninterrupted, the appearance of a variety of times of reality, of the appearance of what self-nature, at the same time there is no entity in it. The situation of that is very, very, very nest of that momentarily. and yet there is no entity of anything. And the absence of that, that nothing is accomplished in the nature of it also.

[04:38]

With that, there is a kind of terminology for the original, what you call the formal primordial state. It's called Derma. There is a primordial state. You can also have acceptance of nonexistence of anything at the beginning primordial state and also existence of state of is the primordial state. Two things happening at the same time. And so therefore there is a nature of emptiness.

[05:46]

It's never before experienced from the primordial state. understand that homo-jo state never has been experienced. That is the end of it. But at the same time, there is also experience, non-experience, experience of experience without non-existent double experience of a definition of that experience and that clarity of that true of the true clarity and the experience of that there is another

[06:53]

never detached from the beginning original tumultuous state. And it is a thing to have in an individual level of mind that is, in your own aspect of mind, there is an appearance of clarity. It's everyday clarity there. In the nature of self, the nature of that consciousness, of the mind, when you have an experience of that, it's an empty feeling. which means the empty feeling. You can find it and you can relax your mind. And then you can have, there is no words in it, but in the merely experience level, there is some kind of empty emptiness or clarity, there is that but you have that.

[08:05]

And rendering to Geneva with the second line here at the end of the second line, rendering to in your own knowledge, in your own experience of knowledge, yet there is Geneva which needs to There is some kind of a... Substantially, there is a feeling there. Feeling of that, substantially feeling of that. What's the difference between sinewa and chiniwa? Chiniwa, which is the shape of some sort of... When you taste it... like say candy, there is some total experience of sweetness of that experience, I don't think right? The sweetness of that is called jenema experiencing.

[09:08]

So in the yogic mind, in your yogic mind, in itself it has an experience of reality. Although it is a mind that cannot be pinpointed, but there is an experience, a level there is some taste, taste of your mind. So sangiwa is more like feeling. Sangiwa is the, sangiwa is the clarity, like a clarity, you know, like a clarity. Like you go on top of the mountain with a looking down to the valley, and the beautiful weather, you can have a good air, and a big kind of a vast view, a vast view, a feeling of that kind of thing. It's called salewa. And sangewa is the also, sangewa, which means no independence.

[10:14]

Oh. Yeah, no independence. It's a kind of a blue passage. When you look through the telescope or tunnel, like a pipe, you know, long pipe, you can have some sort of, like driving through the tunnel without, there are not too much traffic, so you go to, you have some kind of clear to you. Passage, clear to passage. And clear. No obstacle. Wow. You'd never get back from the book to me. No, that's the thing that way. The primates of immaculate, clean life, secure, white, secret. Yeah, immaculate, that sounds good, you know. Sanghi, white, kind of clarity, no activation. Yeah. You can have that kind of nature. Pure and clear.

[11:16]

Pure and desire and melting. Yeah. or crystal, making crystal glad something like that nature and uh... [...] that nature of that can be absorbed by all wisdom Wisdom is called Yeshi. The Yeshi of your own experience. So the Buddha nature or the nature of Buddha is only can be experienced by an individual person who nobody else cannot verbalize.

[12:19]

It's sort of the individual, your own knowledge of the wisdom group of which that experience. Just the object of experience by your intelligence and wisdom mind, that experience is just about that experience level it is. So the tastefulness of our consciousness, and the clarity of the consciousness, and the brightness of the consciousness, and all those significance of the consciousness is only in the level of experience level, which can be only experienced by individual light. In an absolute sense,

[13:21]

In the nature of Shilu and the nature of absolute situation are true. The more intrinsic nature of that feeling and observation and realization and understanding and the clarity and the tasteful, all those things are absent of it. There's no recognition of any... You cannot make any extreme positive decision. You cannot make it whatsoever. Dundam siluk is the nature. Nature. Nature of the absolute nature. Dundam siluk. Ngoo is the intrinsic nature.

[14:26]

Ngoo sung-me, you cannot recognize in that experience level. You cannot, absolutely, there is no clean part. And then the quote continues, Ngoo sung-me, there is no common intelligence, intellectually you cannot also say, oh yeah, this is the thing, enlightenment is, this is the one. We're talking about enlightenment, state of mind, awareness, wisdom, awareness of that, it's characteristic of that, or this, or this. In other words, we cannot describe enlightened mind. Enlightened mind is beyond the concept of our ordinary thoughts. Well, particularly, we cannot also say In our language, explain. There's nothing much to explain. Impossible to explain, actually.

[15:29]

Inexplicable. Inexplicable. And unapprehendable. Unapprehendable, yeah. Unapprehendable. [...] Now that's interesting is... Finally, in a common knowledge, in a conventional, in a conventional, in a common knowledge, in order to clear the ignorance of the world's mind, the mind of the world, It is just named yini nanduo. It's just named nanduo.

[16:32]

That nanduo is just the highest word that human can use about a Latin mind. Nanduo, that is even Nanduo is also just a matter of tools to clear out the mongba, mind of the mongba of the Seixing Din. And that is also another word, another definition of that is called sungju, two-in-one. Meaning is non-duo. Those are the expressions. Meaning is non-duo. Jung-duo is two in one. Jutta is unexplainable.

[17:33]

Inexplainable. Inexplainable. So is it checha that's said or it's called? Checha is said. Inchechas. Jutta is absence of any explanation. And sometimes it's called the intrinsic nature of a mind, of an unmated, uncreated mind. It means to make something. [...]

[18:34]

It means to make something. [...] It means Unconditioned. Unconditioned mind. Clear. Yeah. But it's very clear to them. But in all words. That nature of unexplainable situation and the two-in-one and the non-dual of intrinsic nature of absolute nature of everything that situation is to prevail everywhere to the whole purpose of nature.

[19:49]

into samsara and nirvana. Everywhere. But from the beginning to the end, it's always been like that. Always, the nature of Buddha is here and used to be in the future, all the time. Although, in a In the nature of that, dhanada is pervasive dhanada everywhere, samsara nirvana, heaven, earth, everywhere. Although, rango rango masivana, of course, for those of the individual people who live there and who are not recognized, that nature of pervasive nature of that dhanada, not recognized, therefore, to him or her samsara. That's very clear.

[21:00]

Going around in circles. I know it well. Yeah. And, um... And those who understood that are backwards. That is called nirvana. And nirvana is a nirvana. Nirvana is a Sanskrit word. And the Tibetan word is nyangde. Nyangde. N-G-Y-A-N-G. Nyang. No, nyang. And then there is D-H-E-Y. Did you get one of them? Did I get one of them?

[22:09]

Did I get one of them? Did I get one of them? How is Korwa going around? Chilton is different from Korwa, I'm sorry. That's right. Different verbs. This is passive verb, being bewildered. Another one is a term called Korwa, the first ka. This is the second ka. Really? There's a second car. There's a car there. Oh, yeah, it is. Right. Second car. And the first one, the first car. I'm turning.

[23:10]

I am turning this car. Would you like that electric car so that it always turns? Yeah. You know how to make it? I know somebody who does. Oh, tell me, okay? At least some friends. Some friends in Tiburon have one in front of their house that goes all the time. Oh, that's Kodawa. Now, see, now. Now it's Kodawa. Kodawa. See, now it's Kodawa. Now it's Kodawa. Now it's this. Got it? You got it? Yeah. First was... Turning and the other is turning. But one is to turn and the other is... Being turned. Being turned, yeah. But this is being turned. Being turned. So it's the cup. This is the bit. Backwards. Backwards. All balance. I put a lot of balance.

[24:14]

Balancing, you know, left earrings. Left around. Let up there, let shit. Oh, really? You can put it down in here. Oh. That's a lot of wheat. That's a lot of paper in there. You're out there, man. That's so hard to... Too stacked with paper. Ah, I knew that. Some people take the wrong motor and then you have to do with good bearings. Yeah. Let me know, they'll tell everybody. Okay, I'll call them for me tonight, then. Yeah. It's too much, yeah. Theirs goes very fast. It's kind of scary when you walk in there. Yeah. It's small, very small. No, it's pretty big, actually. It's wooden. No, it's about half the size.

[25:15]

But it's maybe as tall, but not as wide. So then it's called Tamsara and the Nirvana. It's called, together it's called Kordet. Kordet. So you're saying it's a so-called samsara and nirvana is just difference between understanding and not understanding. From that point of view, then they are ancient, they label, it's just a matter of that. And the demarcation between the samsara and the nirvana is just because one is not understood about it.

[26:23]

Therefore, that's it. That's the demarcation of samsara and the nirvana. From the point of view of the situation, the true nature of the situation, Absolute sense of the samsara, from the point of view of the samsara, there is no such thing as bad samsara. And there is no bad samsara to be abandoned. Aside, there is no aside to be abandoned in the absolute nature of samsara. There is nothing such thing like that. Which is... There is no excellent

[27:42]

Nirvana, aside from that, there is nothing to achieve. Aside from that, good nirvana is not to be achieved. Do you admit it? Guilt-free zone. Uh-huh. If you understood it very well, if you understand that clearly... Then it's time to make it that so-called you understood the samsara and the nirvana between one. And by the way, tawa is a Tibetan word, tawa, t-a-w-a, tawa, it's a u. means to realize.

[28:45]

means to realizing that view. So the teaching is very profound, very simple. Easy to understand. Very easy to understand. Hard to maintain. Right. It's very light to put on your shoulders, but hard to keep it there. Light. We are putting some big ball on top of your head. Yeah. A bubble. So that's it. She told you, you know, that is Tuesday. A quote from the ancient Archeria.

[29:52]

I will open his Archeria. His name is Aryadeva. Aryadeva, it's called. Aryadeva said, The mind, sin is mind, okay? My Tibetan mind is called sin. The mind that which had not seen the intrinsic meaning, here is intrinsic nature of this meaning, that which is, which means the intrinsic nature of that, true nature of that, I'm talking about that, having not that are samsara and nirvana. There are two types of light.

[30:56]

In other words, he's just talking about it. One is not to see the nature of samsara and nirvana. One is to see the nirvana and samsara. So two kinds of light. So This mind which they see, there is definitely samsara, there is definitely nirvana very separately, samsara in them two aspects of that. That is still not having, not seen it actually, clearly. And then there's a mind that sees there's no samsara which is bad, there's no nirvana which is good actually either. That is the way it should be. So the mind that hasn't seen the intrinsic nature of samsara nirvana thinks that they're separate?

[32:02]

They are separate. Now the , which is more important, you know, to absorb in the satchit or the satchit-truthiness. Absolute truthiness of that we're talking about. Then talking about here is another quotation from Jijunabuchi. Here is Jijunabuchi, which means Sometimes when you talk about the common Buddhist problem of Jijunabuchi, which is usually referring to Milareva. Oh, yeah. Is that the case here?

[33:12]

Wow. He wrote also the song. He wrote also the song. He wrote the song. Dinyange Devarasi means when one is in, Thao means to search, to search the samsara, searching samsara, not finding it. That not finding is the nature of nirvana. So that's kind of poetic, you know.

[34:14]

Right. If he is comprehended, if he or whoever is comprehended non-existence of samsara and nirvana separately, then it's called he who is the realizing the right view of the terminology of kundi-yirme from Zananda Ginwana, two in one. Then one should stay pleasantly, very pleasantly, Stay in the process of death without men to do it.

[35:16]

You stay. Don't worry about it. I can do it comfortably. Right there today a yogi who understood like this Those yogis who understood like this, although there is no to be meditated, but are tired to meditate hard. I mean, there is no accomplishment. There is nothing to be accomplished, but we are tired to accomplish something. There is no meditation, although meditate but there is try to meditate to the meditation the next one is there is no to hold the samaya or the vow although you try to absorb the samaya you try it you know that there is nothing much to big deal about it you have to do it

[36:43]

If you understand that way, then a yogi will comfortably achieve and die. Even if he dies, he will die without man suffering. Yeah, without suffering. Death cheese. Right? And then says, that which is the Buddha enlightenment, that which cannot be accomplished, that exists in your own mind. That Buddha, which is trying to, that Buddha is nothing to be accomplished. Uncomplished Buddha, which exists in your nature of mind, in the beginning, all the time.

[38:01]

So then the Buddha, they are accomplished How would you be there? Buddha, which cannot be achieved, I think. Buddha, which cannot be achieved, is achieved, and the yogi will die. When the yogi dies, they'll want to be achieved, which is not to be achieved by a Buddha. It's a kind of metaphor or poetic, what it is to say. That's clear. That is the way, therefore, the same mind situation of the two-in-one of the

[39:05]

between the clarity and emptiness. Between the clarity and emptiness, two in one. And in the situation, Chinji Malagpa, irreversible, and not misunderstanding, no mistakes. If you understand that way, Chinji Malagpa means no mistaking. If you understand that, then it's called the three bodies of spontaneous, simultaneously born nature of a body, or accomplishment of. What was the word English word? What was the word English word? Spontaneously.

[40:06]

Spontaneousness. Spontaneousness of the body. Our achieving of the spontaneousness of the body of the Buddha. Three bodies. Three bodies of Buddha. Three bodies of Buddha. Which is... It exists automatically in yourself. So then when you, yogis can begin to recognize Mottra, then it begins to recognize that one hurts her mind or his mind. That is the thing. That's the time to liberate oneself. whatever it is, whatever means recognize.

[41:13]

让来,让切术月板 means to yourself, 让来 means to yourself, 让切术月板 means automatically you have it. 这句呢, That is quoted again, Buddha-Tandran. If at anywhere in the realm of any world, you will not find a Buddha elsewhere. Your mind is only the complete accomplishment of the Buddha.

[42:16]

Therefore, there is nothing to show aside Buddha, enlightenment. That's it. Right? Buddha is nowhere but your own soft and light. Right. There is a situation, there is a time where there is not deluded our mind, subject of having not been deluded our mind. And there is a second subject is deluded mind and the not-deluded mind.

[43:16]

We've been just finished, and not-deluded mind is then explained sort of samsara. And now the deluded mind is to be saying it. Right. Fuba. Fuba is delusion. Right. Fuba is delusion. And then another two is the how they see, how they experience, appearance. Feel to that, the world, to him. To him is the world or universe or Buddha.

[44:19]

Buddha is absolutely, you cannot feel. Now the world you can see, then so it's a way to appeal to you. Outward appearance. Yes. All right. Then to outward appearance. Within a deluded mind. Within a deluded mind. That appear to be a certain way. Right. From a deluded mind. Right. Then kate means a a critic asking, if, if, like so, if you said it, undiluted in mind, everything is the same thing.

[45:23]

There's no nirvana separately from nirvana. There's no nirvana separately from samsara. We cannot get nirvana from outside anywhere. If you said that, if you said that, if you said that, if you are like so, why don't you say it like that? If so, That's a good question. That's a natural response. Right. Why is there miserable? [...] Now it's recording in the other direction. Oh, by itself. That's right.

[46:25]

Winding, then unwinding. Or the big one. Sometimes it comes from there a lot. element, basic element of all sentient beings. Nature is talking about nature of all sentient beings intrinsically, intrinsically situated like that. We're not talking about it. He's saying intrinsically that. Buddha is there, intrinsically there. We're not talking about it. Right? That intrinsic nature of Ecclesi and two-in-one and the beautiful thing would not understand because of the power of that ignorance.

[47:29]

The power of that ignorance. Then One is just realising in the wrong view. So, we are mistaking police wrongly. Because it depends on to that, then the birth of a chain of birth of samzara and it's taking place. Language means taking place.

[48:33]

Okay? Does Nuka Q actually mean chain of birds? Right. Nuka Q is like this. Uh-huh. Nuka Q is like this. Chain of a bird is just like a taking clip. Having taken place of that chain, then you have something. which is not new, not of his voice. It is in yamsun way, when we experience. So here it is the intrinsic talking about this samsara nirvana, two in one. For everybody, it's talking about the intrinsic nature of it. Right? Absolute nature. You know, Christianity says the same thing.

[49:36]

Jesus Christ said everybody is already naturally pure in the kingdom of heaven, but they're so ignorant they don't realize it. Yeah, that's the child thing. In ancient teaching, you know, some kind of Buddhist or pre-Buddhist teaching. All the poor Gospels are identical to Buddhist parables. And there were a lot of Buddhist teachers where he was traveling. But the problem is here, difference between that, that nowadays, teachers, Christian preachers teach, God is there, you are there. Very much separation. And then dual. That's the biggest problem. Big Daddy in the sky. God is there, you are nothing good. And you were a priest to tell you how to do it. feel guilty and they am supporting them. They rule by fear.

[50:42]

Fear of going down. So that's dualism. And I wonder if that's what makes Western society so dominating at nature and children and women and was having that patriarchal, dualistic God. You know, nature is bad. God that lives up in the sky somewhere is good. I mean, it's good. Man is good. I mean, to be able to dominate nature the way we have today our Christian culture. Yeah. Well, anyway. It's good. Yeah. And interestingly, that is to also, there is a phrase to call that is a kind of text.

[51:59]

That is a kind of text. Tepa. Tepa is called Tepa. Tepa is a phrase. Can she go into machine as somebody, someone, all the time Not knowing, if you don't understand, Sibatundu. Three realms, in three realms, Namkowa, bewildered all the time. Senjai Kaila, to all seasoned beings, nge neba, chi yin, dhamatatu, that which is situated,

[53:01]

definitely situated in all sentient beings right now. Or homage to that. So homage to the Bhagavad Gita, who is possessed in all sentient beings. That is homage to Shepardons. Then the sutra is called Padma. Aria or Novo Lediba, the observation of the violence of the colonel, it's called Lediba. Thank you. [...] The Buddha is talking to the monks.

[54:14]

Like that, all phenomena, all dharmas, are likewise clear light. It is. Although... And, uh, and, uh, and, uh, uh, and, uh, and, uh, Yongstaan believed, very strongly believed, to the doctrine of the impure, of both common childish sentient beings.

[55:22]

But although a belief I followed in the doctrine of the reversed, It's like a bottle. It's like a bottle. Buddha said that those who are then goes to falling into hell, those who are also falling into called animal realm,

[56:30]

And those of them are the world of Shinji, the Yama world, hell, or the Yama world. Shinji is kind of a Jewish resource. That means Yama is real. Shinji is Yama. And Shinji is also hell. And Yama is hell. Tondo is animals. Shinji is more kind of a cannibalist. Or something like a... Not an angry goat. Not an angry goat. Maybe an angry goat, can I say. I mean, any were not so good ones. Now here is the parallel to Christianity. Christianity would say, if you don't believe in Christ, you will go to hell, right? And Buddha, Lord Buddha said, if you don't live in the emptiness of the shunyata, of the emptiness of the clarity of the might, two in one, then you will go to hell.

[57:45]

That's this highlight. So both of them agree that. One agrees they're not believing in Christ. If you cross, if you bleed on Christ, whether you are an angel or two or two, it doesn't matter. You will live to yourself. Buddhist, you think yourself is not Buddha. If you think yourself is not Buddha, you will go to hell. That's very good. Yeah. Very good. That's the big difference, right? You should take the little children. Yeah, if you don't believe yourself as Buddha, then you go to hell. And then the other thing, if you don't believe him as God, you go to hell. People live in living hell. They're all mind effects. That's very good to say. Mind effects.

[58:51]

You either live in a prison or a palace, depending on how you see it. Yeah. That's interesting, huh? Then the question comes out, how if one is not living in a clear light, with a clear light of all the dharmada, all the phenomena. He said, Buddha said, all phenomena, subject of the article, everything intrinsically, it's nothing but light. Then how do we be wielded in samsara?

[59:56]

Then the answer to that is we are received from that is the three different nature are the two-in-one, non-dual, and the clear light. These three kinds of nature is abstracted That is called simultaneously born English. That is called simultaneously born. Hello?

[61:13]

Hello? Did you hit me? What? What did you do? No, it's all. Somebody is not there. Maybe it's always just I'm telling you when it is not there. Simultaneously born ignorance. Is it simultaneously born? Or spontaneously born? Simultaneously born. [...] England, some of the reasons were born in England. What if they're actually the beginning of the original from all your life?

[62:17]

Or what mind of wisdom? I can't be both. That's right. We cannot have a discussion. You can't comprehend that. I can't be. I can't call them together. Neither is nor isn't nor is not nor is not not. Now what happened? Okay. [...] and then do the two-in-one, the nature of mind of two-in-one, through that, not assume the truth, called as a possession by self.

[63:30]

Not assume the truth, called as a possession by self. My mind. My body, my mind, the mind, the mind, the house, and so on, so on. In other words, this is like he's saying, hold this as your mind, the nature of two in one, that spontaneously born ignorance, as well as clear light. Right. Holding this, holding the mind which has nothing else to be hold, If it's two-in-one, the holder and the holding itself is two-in-one, but the holder and the holding are separated, and therefore the holder is looking at the two holding, is separated, and so try to grasp it. Try to own it. Property. Property. Own it.

[64:33]

So that's it. Right? This is the answer to the question, how are we bewildered? Sorry. How it's doing is just thinking the split. Split mind. Mind has, what is it, two natures, remember? The mind has two natures. The mind has two aspects. Clarity. Clarity and energy. So what we are doing is split. clarity from entities, and when we see our clarity, I try to grasp it. So then it says, which means the definition of that clarity

[65:39]

Jota means you name it. Artificially, you name it. Exist. Existence. You name to exist. You believe in existence to the definition of your clarity part of it. Jota means you also believe in something. When you see Tongvalas, in the nature of that emptiness of your mind, you, Kuwata, Kuwata is usually to, Dota is pray, usually also, in this sense of Dota and Kuwata. Dota is pray and Kuwata is pray. When you see it's empty, oh, there's nothing. He's nothing.

[66:42]

He's nothing. Yeah, blame him. It starts with blame. And when you see something, oh, you're so good. You're not. This is right and that's wrong. So because of that comes from your own intrinsic nature of mind, which has a clarity. And from the third point, you see a beautiful thing. And from the emptiness, you see empty volume, you have a mouth. And then you see Fenta to present that emptiness to you, and then you say, oh, I don't want that. I feel like sometimes I look at things, I sort of see molecules, and I think, this is just empty. It's like nothing like, you know, like what's the thing, you know. But then when it's clear, it's really beautiful. Right, right.

[67:43]

Beautiful. Right. It is true. You kind of get depressed in one minute. Right. So it's a beautiful man or woman, you know. See? When you see how beautiful there. And the ugliness and the beauty is two in one. Right? But the nature is actually true about the nature, but it shows in different aspects. Then we split that. We are afraid of the emptiness or the beauty of that. You see that beyond the beauty and there's nothing. Almost like a mask. Then you have a fear. Or, what's it called?

[68:44]

Rejection. I think it's because the nature of the mind is to grasp. Right, grasping, yeah. That's almost like the nature of the mind. Why you label and grasp. That's what I label. [...] The label. That we possess. Right. No, that we possess. Hand up. . Reject. Reject to the empty, empty. Nature of empty, we reject. Nature of beauty, we accept. Acceptance and rejection. Depends on that. . Through the body, like a shadow, timet means a shadow. Chasing means a mirror image.

[69:48]

When you're looking at glass. When you're looking through the glass, you appear there. What's the word from that? It doesn't have a mirror, but it's a reflection. Reflection? Reflection on face. which he's talking about in the mirror. Zungen is yinni. Zungen is yinni. Shindu. Zungen, Shindu is like yinni, according to the yinni. And it depends on that. And then appears other possession of others.

[70:57]

That is Shanta Zimba means to hold a grasping to object objectively you You, although there is nothing to, to be aggravating there, because you, what you see is what you almost, what you see others are seeing your face like in the mirror, actually. But we don't know that. So we see you as a piece outside of us. Which means a shen. Other than you. When other than you are there, you are there, then you generate zimba. They are grasping you. Up here. Right. Life is a reflection. Right. Like there is other.

[71:59]

Right. And then there's a very interesting one you moment of tap. Everything is kind of broken marrow. All trauma was just realized, goes into your own mind. And that mind was also, gives away you. That mind you hold, used to hold, right, for 60 years. 80 years old, mind, I am some joy or something. That is where you live. And then you go, so you realize at that time, everything was class. I mean, everything, what you've been there was actually in your own way. Big projection. Big projection. You live in a way drama. That's right.

[73:01]

And then you, at that time, you have a glimpse of them, uh, means of realization. But it's too late. Too late for what? To control your mind? Yeah, control your mind. Because you are not ready to run your mind. So then you have a really continuum of a split mark. Is that how people get into the wrong bodies? Get reborn as animals. Part of them gets reborn as an animal. Yeah, animals, insects, you know, so scared now. Now you have a feeling of clarity, it's given up, and you live out one almost aspect of emptiness, aspect of it, experiencing. So when you're going through that kind of emptiness, you feel still, the feeling of fear is still memory of fear, of reflection, that is even not true. So after you die, it's fear is not true, but the memory of the truth is like a dream.

[74:07]

It's fear is still there. Where does that fear come from? Every day, from the self-rasping every day, we constant the body. Like a heart-owned nut. And so that goes away, and that kind of follows the shadow of your shadow and hint in your So it goes where, because of that, then you will try to escape to somewhere, ended up in the wounds of insects. That's why the insects usually run away. Insects usually run away with cracks. Cracks of love. Because they're just like shattered consciousness. Because they're somewhere to hide. That wasn't a matter of exact business, but the passion was still running.

[75:13]

The memory is still running. Running, waiting. Running, waiting. Oh, man. Something to look forward to. So at that time, you just relax. We answer mine, and then of course we do the practice. This kind of philosophy of teaching them helps. And then realize once you meditate back, And then it kind of helps a little bit. Inclination helps a little bit. And then on the time, then you can relax. And then basically, it's a way to allow ones to lead to best place.

[76:26]

OK, for us, good job. Yeah, for us. and best place to be born. And then yet, in the day, you should pray, you know, do a protestations and do a prayer. Now they'd like to be born in Tewa Chan or something like that. All the time you remark. Then it's better. But if Tewa Chan's Well, the origin is, you know, from the realm of pure, pure realm, where that, you know, current people are usually born. But you can be and try to develop furthermore. But this is Beowatian right here and now, too, isn't it? That's right. If you think that way, that's okay. Okay. and so it's just like someone is holding

[77:58]

someone as a shadow as a cult. And once you have some sort of misunderstanding of a shadow as a cult, and then you have a hatred. Shadang is hatred, generally hatred. You hate your shadow. And then Murat goes coming to jail. Tima means a shadow. To the shadow, holding as a death. Death means a ghost. Mithubai means I'm not a present. On the fourth page. Three to thirteen. All right there. Tree? Tima is a shadow. Oh, I will wait. Shadow.

[78:58]

Death means a ghost. It's like holding the shadow as a ghost. Mitukba is unpleasant. To that unpleasantness, getting to more, more lies. I hate it and hate it all. I want to get the positive, yeah. I will not understand ten of the waters there are long bones to take and to reject. You will do not understand that. No, my children will misunderstand without knowing of that. Those people who don't understand what are good and bad too much, The hatred usually arises from uglyness of appearances, such as shadow or whether your ghost, like you get some hatred arises.

[80:14]

Ignorance arises for a mutual balance to become a lack of no understanding of good or bad. Before that sentence, on the fourth sentence, beginning of the fourth sentence, because of the power of the ignorance to the nature of the object, to the image of yourself, or the face, that reflection of the mirror. Your face is so beautiful, and you look into the face, make up, and then you, almost like that kind of nature, then you attract the attractiveness to that attractiveness of the image.

[81:22]

Then what happens is that ordinary people generally arise their passion. And there are the darknesses of the shadow and the ugliness that ordinary people arise as hatred. And average, unexplained, never good or bad, average situation, you get ignorance. And people kind of have tendencies towards one or the others more than others. Right. Because of...

[82:24]

Dependence on the accumulation of the land, the action, karma, from accepting, utterly taking into practice or wrong kind of practice by way of influenced by the ignorance and the hatred and the passion and ignorance and hatred. conditioned by conditioned for those, then you accumulate the karma. Then, because of that karma, the whole psychology you taught. Then you will be born with the psychology, with defundance, some sort of impure. Our body is established.

[83:26]

Sakten is impure. Sakten means impure body that taught means settled and then conceived like human beings. We're talking about the human being conception. It's conceived in a body and tradition. It's called the Four Mandala. At this conception level, Four Mandala Palace, which means... They're trapped by the nerves at the beginning of the level of conception. Those nerves are two-dimensional nerves that were forming. And those are called mandalas. Or mandalas are ultracand. And sakba means interspotting? Sakba means the accumulation of... That sakba means the accumulation of karma. That is karma. cycle in the activity.

[84:31]

And new terms, you've got the new terms, new, saksiglu, understood? Saksiglu, that is the whole world. That means in the samsara, saksiglu means the body into your body. power in the subtle. Those are the subtle body which is called in the Vajraya for mandala. That is the subtle in chakra. Right? Those are the chakra. And then ragpa is the after the subtlety. Growth level is that you have a body in the body itself.

[85:35]

You have a gross level of whole flesh and bones in the body itself, a gross level of your speech, sound, making conversation, and your gross level of thinking, mind. Those are the body, mind, speech, and accordingly, as generated. Because of that, there are many patterns. There are patterns in the planets, or obstacles. Obstacles, inner obstacles, are also created as a signal. There are three types of sicknesses also arises. As well as outer, because of three sicknesses arises, there is also outer. How are we to understand that?

[86:43]

How are we to understand that? To judge that emotion, first of all, emotional observation, it's called passion and record, exaggerated and ignorant. Because of that, then you have also generated three poisons of sickness, bile and bile is called tibur, and flame is called pekin, flame, flame, flame, what? Does it say there too?

[87:46]

Who are they in this page? Sickness. Are they talking about sickness? They should be talking about the sickness. Right. Right there. What speed number? 119. On that one, it's a little bit too far. There are other observations that we have to redeem.

[89:02]

Three demonists arise simultaneously. We're talking about the impure body. The subtlety of the impure body is called the four mandalas. And then growth level of that is the body of mind and speech itself can generate. It's talking about the being and birth of human beings. It just, it just kind of does it, um, it, it, it's a, it's a, um, yeah, so you really, um, that's a 98, right? Well, it starts, it, um, it starts, okay.

[90:07]

1, 2, 3, 2, 1, [...] Then there is a Chibetun or something. The childhood demonist, something. So there are still... Then there are many, many of them. And those are split many, many, many. Do you think you have nightmares? Those are the... And they're born together. She may not There is no basis about any of those things.

[91:17]

I have no, absolutely no basis. Just because I'm a bewildered, a drink of the mind of that, while it would Well, on a basis, there's no any, absolutely nothing there, in absolutely there. Well, in the mind of a deluded mind, again, the root of all the delusion is . I'm reading there. and means calamity. Calamity of all... Calamity? Calamity of all... [...] Calamity of

[92:31]

Can we stop there? I'll put a block here. Oh, 27 faculty. Uh-huh. Then they'll make the list, huh? Okay, let's stop now.

[93:01]

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