400, line one, it says, which is in the general meaning, subject, second subject, in the general subject, from the result of that, meditate, meditate, that, that, the path which is previously mentioned the result what comes out is the what comes out from that meditation then there is the what comes out is actually the view or the Tao that is Ngô Ni Those are three. Those are three absolute, or how do you translate that?

[01:07]

Authentic, or not authentic. Intrinsic. Intrinsic natures. Three intrinsic natures. Such as... These three authentic... So they don't understand. So they don't understand. So all phenomena are mind, mind is like evolution, evolution lacks intrinsic nature. Intrinsic nature lacks, lacks of intrinsic nature. Oh, actually, when will you see intrinsic nature and to the point, then we should say evolution lacks in kind of system.

[02:12]

Okay. These are the qualities, the intrinsic, the three aspects of view. point of the three aspects of intrinsic natures. They are actually generated from the ZAL net number, which means ZAL is referring to the nerves or the channels. Net number means to penetrate exactly where or the target. Net means the target. or the spot where you concentrate. Because of doing that, and then these experiences arises, right? And then from that, what happens is then it reflects

[03:20]

eventually, that generates the Chiyujiting, which is upon the objective, the place around us, the outer world, is also you reflect this. Other world or other objects? Other objects. Well, the world has come too broad, but there are other objects. And then the nature of, intrinsic nature of that rank of war, which is the intrinsic nature of that, is generated, the utopah, non-consumption of the view is generated. And that's the core that you think? Think of it. Think of it. Okay.

[04:21]

On top of it. Right, okay. So, now it's talking about here, it's elaborating. There is a three categories. So, the Actually, this particular intrinsic nature of the tree, the intrinsic nature of the thing is, as is mentioned here, clearly there is split into three parts. The non-cho-jong-ho is the intrinsic nature on account or on a part of the appearance. On the appearance level, there is some kind of intrinsically nature about the view.

[05:28]

The view is there. And then appearance on the part of the appearance. And then Dongcho is on the part of the emptiness. direction from that you will also have the intrinsic nature of it then the two which means that the two in one of the appearance and underneath is two in one and equally there is a one so that's why they are elaborated into three intrinsic natures, right, more needles, use more needles, so they explain these intrinsic natures. Now they are elaborating each of these, which means each of these intrinsic nature has

[06:43]

Marigbe Nawala Lokbe means that the Chujai is the phenomena of the knowledge that is reversible knowledge from the ignorance, appearance of the ignorance. So the reversible of an impure perception. And there is a pure perception. But it is Marigbe Nawala Lokbe Chujai. Merik-ba is English. Merik-ba na-wa means appearance. Na-wa means appearance. Na-wa is reversed. Chu-jen is the characteristic of that. There is a characteristic of that is Yi-kun-da. Chu-jen.

[07:46]

The characteristic of that is furthermore, it's called the consciousness is ye, that is, Gunda is the continuous label. Precisely labeled. Precisely labeled. It continues. It's absent of that. There is a phenomenon that is separated from the absence of this continuum conceptions. The consciousness or the yi is a lack of this thing. It's called the qi ni. So the qi ni is the quality of the consciousness.

[08:50]

So each of these are categorized and that's one. So I'm not sure I understood the English word. I don't know. on the apposition of the Chir-Chan and the Chir-Mu. That's right. So the Chir-Chan is that which is what works from the appearance of a human. And then there's the Chir-Mu, which is separated from the continuous way to another mark. The trip chan is the subject [...]

[10:10]

I'm talking about the logic loss. The logic means what? One nature. One nature. So the cup cannot be separated from that. Endiness cannot be separated from the cup. so there is a kind of relationship there and if you bring out all the empty out any cup wouldn't sit there, right? so there's kind of that kind of native voidsie voidsie glass the groove is the naming or the way you gokpu is kind of more like a It's kind of an interesting thing.

[11:18]

They talk about, say, if you put a piece of iron into the fire and when you see that iron, the ball of a piece of a chunk of a fire in that moment, in the middle of the fire, and it's a piece of iron, right? So at that moment, you see the redness of a chunk of it, but in fact, you don't see the iron at the moment, but When it's cool at all, when the fire is off, then you see the piece of black iron. But if you heat it up, kind of redness is kind of, you know, it's some sort of naming or the appearing, appearing.

[12:29]

That would be difficult. It's difficult to find these things. These are kind of philosophical terms. What is the term? The manner of appearance, probably. The manner of appearance is different. So there is a tree, what is the tree? It's just about to talk about and then the manner of the apparent difference of the manner of it. So these three things.

[13:38]

these three things are what happens is for the yogis who are meditating and then he would capture it all these three things are simultaneously on his one pointed thing on top of that is meditation there From his, to him, his father will be experienced. Then the ziwi in us, he fell at foot, putting in his cheek. [...] Then the ziwi in us, he fell at foot, put in his cheek. Then the ziwi in us, he fell at foot, put in his cheek. Then the ziwi in us, he fell at foot, put in his cheek. Then the ziwi in us, he fell at foot, put talking about the Nawa Nawa is the Chuzhen Dongba is the Chuzhen Dongba is the Chuzhen Dongba is the Ngojik Ngojik understand that Nawa is the appearances that is the Chuzhen the Chuzhen which is the redesigned object Dongba is the emptiness that is also Chuzhen

[15:08]

And the Sungju is their logic, right? So all these Nandong Sungju simultaneously can be captured by the Yudas. I understand. I'm going to study in the yogis and in the samadhi. Dayang, furthermore, dayang means self-knowledge. Neonic is experience level.

[16:15]

In the Neonic experience level, it is just yogis can absorb clarity and self-knowledge. Because of that, achieving the realization of the clarity and therefore it is called a medical level chosen so it's kind of like that medical level chosen The subject is turned away from the image. From the object. Object. In light.

[17:18]

We have to be curious. Exactly. And also experience. Some sort of experience in world. And then they're continually saying that the dharmada is because of which is the common conceptions of ordinaryness. is the continualness of that is ceased. garden is ceased. Then what happens is you will have a remains abided and conceptualized.

[18:27]

So therefore that is the Dhammata which is the lack of the That is clear, right? That's very clear. And so the trick, it's kind of balance the yogi's experience during the experience of yogis. It's a balance in the reverse cells when the yogis catch the time of catching up his mind

[19:34]

He's catching up as a clarity. At the same time, he will dwell without conception of any ordinary thoughts. So it was kind of that kind of agility of achieving is somebody. Dogmaidu is the ordinary Dogmaidu which usually comes from the Namdok or the Dogma which is Tamil Namdok it's just ordinary conception so when a yogi meditated or the Buddha the mind of Buddha is this

[20:35]

He has a clear mind, yet is not kind of a way we were thinking about the dogpa, but he has not a way we are. Our, according to the dogpa, he has not, nothing is that. Dogma doesn't mean, you know, think thoughtless or something, not vegetarian like that, not like that. Vegetable, not like vegetable, but it's there. Very clear, like a kind of a clear crystal kind of in the morning, like a dawn light in the mountains or something. Kind of a clarity experience is not what we would conventionally call clarity. Well, that's right. Basically, here is Rigpa.

[21:42]

That Rigpa means awareness. It's talking about the individual's awareness. That he has achieved power of himself to overcome to his awareness. And that overcoming is the symbol. means he caught his mind, achieved. When you do that, then there is also no ordinary thought is not there. Yet, he says, continues, well, it's abiding process in the middle of an unware or non-conceptional level he has already catched or caught his own mind of clarity and is in one taste or it's

[23:03]

in one situation. Well, more or longer power to achieve. This is the power of meditation. Power of could be better symbol. Symba means they are passive. Active is Zimba. by catching it, being caught. Simba is an active girl. Simba is the girl which is being caught. Simba is also the past tense, right? Simba is the past. You could also, you know, you hold something and then you hold it. So you're reminded of it.

[24:05]

Yeah. Being whole, you're passive. I think it's a... This reverse symbol will be the consciousness. Awareness is being caught. Passively, in this way, in this way, everyone. You're caught. It doesn't make sense. It doesn't make sense in English. Held. Held. Yeah. Held in. [...] This is what I think what we're talking about. The mind, you know, as an object is something you can catch. But if you want to hold your mind in clarity, then, you know, we can help people. Simba is, uh, Simba, usually the word, the word that Simba means, catching the bird, being caught.

[25:13]

I'm caught by a robber, or I'm being captured, caught, in other words. That's the meaning. So here is the yogi's awareness of this momentary consciousness is now caught. Maybe she's in you. In other words. In other words. In real life. And that recognized. Recognized. The meaning, single counsel, in a more proper word, meaning it recognized that moment of his continual consciousness. Retain, yeah.

[26:15]

So there's a lot of these words you can substitute, right? And then they were doing the river cell in Symbian Morgics. So anyway... So they are kind of not actively Norwegian. Another agent here, not talking about to be caught only through the awareness, but the awareness itself is realized within them. That is called the visible.

[27:19]

So Sao Singbeye Chanesh is the definition of that Chujian. He's talking about this phrase, Chuy Nyi and the Chujian. He's describing the Chujian. What is Chujian? Chujian is because from the part of the being caught into the clarity of what it is called Chuzhen. The definition of Chuzhen is that it's a dwell without contagiously influenced by common thought. But yet, these two can be distinguished between two things.

[28:35]

It is an appearance, but it is different. One is chunin and one is chunin. point of view again point of view of the children you have a clarity experience from the point of view of the trinity you have an emptiness of that too and then simultaneous to absorbing these two without contradictory to each other and it's comfortable accepting the nature of that is called the yogic experience. Now, the Deidai Tengshu last, Meditra will continue progressing those experiences to that.

[29:38]

There are several categories here by Yangshak or Ni Tengshu. So the Niamsha and the Jiedok is talking about the two different types of things. Niamsha is the process of meditation, the samadhi, and the Jiedok is the, what do you call it? The post-meditation. The post-meditation. You call it the post-meditation. It's called Jiedok. So this is the method of extending the intrinsic nature of meditation.

[30:42]

Right. An effort of extending the intrinsic nature of all the period after meditation. Right. And the means of generating those if they're not already generating. Right. There are three things, right? Right? Then there are... For the first of that, the method of the intrinsic nature of the Concentration or the Samadhi, again, there is a category. There's three categories. What happened? The first one is the method of generating the intrinsic nature from the direction and the aspect of the appearances.

[31:50]

It is, for example, better not, which means for example. Better not means for example. What it looks like here is talking about... We want to meditate generally in the deity practices. The Inga means heart chakra. Tukdoji is the Vajra heart, which is the Akshuvia. And in the heart, in the Akshuvia, if you concentrate on the center of the central eyes, if you're focusing, kind of focusing or meditating or visualizing, or you are draining, your awareness is just only at the point of the central eye of the archivia, at the heart, right?

[33:05]

If you If you got that clear of the central eye, if you catch it, the image or the clarity of that. So at that time, the yogi will be experienced a clear awareness, generating the awareness of that central eye. So when you have that, then it is better to say, it is called the Chujan.

[34:06]

the object or what's characteristic of it is reversed. It is of the central channel. Central eye. The object which is reversed from the Edmond into central eye. So the What it exactly means is that you get some kind of clarity of the colors. You still have a... Yogis would have color details of the eye primos and then whatever is the details described of white and blah, blah. Very clear. But that clarity... He used to call the Marigdala when he chose it.

[35:18]

Right. At that time... So while we are seeing this the central channel, the central eye, just wanted that central clarity of the central eye is Seeing it, nothing else. Nothing else, nothing else of any conceptions. Everything is just feast.

[36:39]

thought, thoughtless, thoughtless, never. Singing is just kind of, this kind of leads to how to, in a way of, in a manner of, in a manner of impending, manner of non-conceptual, a completely, completely manner of non-conceptual. So when you focusing on one, you know, one place. This happens to anybody, you know, any situation. You look at one object carefully and look at it carefully, around everything is just blood. So apart on having seen All the conceptuality apart from merely the appearance of the eye, middle eye, one is established in non-conceptuality.

[37:53]

And that is the subject which is separated from the continuous way going on the line. All right. You can not tell you to ask, right? That's kind of a drilling, actually. Those two, again, are mojiglass, that both of them intrinsically cannot be separated. So the central line and the mind, which is separate, continuous labeling, which is focused with no other concepts in the central line, those are not separate in the intrinsic nature.

[38:56]

What you see in clarity of that, at the same time, the emptiness of that is can be separated absence of any common thoughts maybe you can say at that moment it's being emptied or absent by common thoughts So therefore, it is called the trinyin. And this kind of metaphor looks like saying that... And so then he's saying is, so forth, you can mix, you can apply the shared anguilis of a tanzhalang dose,

[40:07]

Then you can kind of apply this for the face or body or everywhere. You can apply these three characteristics. All three things you can apply everywhere. Rig D needs to be connected or smooth up. Doors. Mix it in. Yeah. Connected or applied. It doesn't mean you, it means that you see them all separately and you can apply that to each one separately.

[41:12]

Right hand you can do the same thing and left hand is the same thing. Then you can apply it to the cops and you know you can apply it everywhere. Then the next one is the thing is indeed by that samadhi you know that very very pinpointed samadhi And that, the Nang-do-sung-ju-ki-ting-e-zing, this is talking about, this thing is, Nang-do-sung-ju-ki-ting-e-zing, it's called Samadhi of the three characteristics of that, which means in ancient tradition, the object and the subject, the object and the subject, and the two-in-one, the intrinsic nature of two and one, these three, that's that particular realization of the Samadhi. By that, this, what would contribute is the contributing because it will to remove

[42:28]

the poison of the continuum of a common, the behavior of thoughts. To remove the obscuration of Nam-do. Nam-do is the obscuration of a thought. And Gin-ja is the constant, you know, constant momentarily coming, one after another, we are results, right? This is, it stops. That is called, the terminology for this is called . Because the injury might have to be... Juba means to remove, right?

[43:37]

And Juba means that one after another injuring there. One after another injuring there. And Juba is here in the ring where they're constantly holding one tail, another tail fought. So that's the move. So it's a funny word, kind of entering, but it is kind of how it feels in the mind. You're sitting there. It feels like my lean thoughts actually kind of interfere. They enter your mind. Right. You know, it's generally from the mind. These are called the mundane terminology. Very important. Nobody else has it. There's no other things to remove the continuous stuff. Uh-huh. It's a meaning. It means Juga is here. It's just what we said, right? Sura means pacified. I don't think it's path.

[44:44]

The path that it is. The name of the path is Jubisura. This is kind of a digression, but if you look at the the Vimei movement and the emphasis on Dzogchen and so forth. It really seems like a lot of the approach comes from the Sakya. Yeah, they're not a brander. Yeah, because we're going back down to consumer one plant. Yeah, I'm just kind of funny sure that we're not. I think Zhupo wanted to put Bacin Kumi and Zhupo off. He said, oh, I know the subject. It seems like being kind of it. You want it here or not? Yes, and he doesn't like it. And then it's also, following that is, we are, let's finish this one. It is also called, there's another terminology for that particular, it's a, I tell you, not what you think it's in.

[45:53]

Tell you not what you think it's in. Can I borrow that? Right, that's the... Huh? Oh, okay. Yeah. Then we stop here. So we don't necessarily have to focus on actual bias centralized in order to achieve the three realizations of Samadhi. We can use any... 4192. 4192.

[46:45]

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