We are reading here, page 371, line 6. And these verses, basically it's a kind of verses, and it's a commentary written by Murchin Gunjo-Tundu on the verses, again, and the teaching. under the Lam Deh teaching, the Rinzhen Nao-wa. There are precious light... Appearances. Appearances. You're talking about the green sheet. and also talking about the subject is , which is the predisposition, how it's related to predisposition to the Alay-Viginyana , and so the...

[01:27]

The Green Chi is because of the practice, the yoga's practice, the power of the meditation, then it's based on the nerves. And Yigi, which is a letter, and the nerves are actually in a way... the yogis are interpreted as nerve junctions are letters. So in this, the individual and also collectively, all the inside of our body that gathers all the elements, come elements gathered. Therefore, one can experience the yogi him or herself experience both, either samsara or zirvana.

[02:36]

That's the possibility. So when it goes to the end of that The inclination is manipulating the nerves and the ladders. That transformation of that, from that, the yogists would experience the pure perception. I don't know. Oh, there are two people. And the energy is the pure perception.

[03:44]

Thagba means pure. Nawa is the perception. Chalice appears. Thagba Nawa Chalice. For the yogis, always appears every perception is pure because of this thing that is still understood here in D.J. 71. Here is what's called the terminology of the lambda. specific vocabulary. We discussed a little bit of this before, right? Korean children's training tools.

[04:46]

They are all samsara. Samsara is for us, it's a definition, and The practice of the practice itself is, through the practice, all the perceptions are qualities. The daily children do this, and of course, the result of that, all the experience of oil luting is the potentiaries. Then we start there. So Simla, Shilam, there are some chengs. So here the saying is, through the actual, our mind, it's a complete cheng. Here it would be like a complete the Shi and Lam and Debo.

[05:48]

Shi is the basis. Lam is path. And the debut is the result. All the shilam desum is completed in our mind. That nature of a mind possess all that thing. The definition of what The definition of the mind is the definition of your mind in a manner of clarity. Now here we are talking about another vocabulary that we should learn. is the definition pronunciation of the The nature of the mind is...

[07:16]

It appears in a manner of the internet, of voices. So now we can learn. Vo is the intrinsic part of nature. Intrinsic nature. Essence of that mind, both the essence of that Clarity and Voidness is two in one. So Tsutu in that manner, and then then accomplished quality is completed.

[08:17]

The quality of the samsara and the nirvana is complete in this momentary, the momentariness of the continuum of a momentariness of consciousness is that it contains everything totally. All information is in this moment awareness. So that The next one is the Tantra concerning the body. Min Chie

[09:44]

It is a weapons, the path which is weapons. Through that, you will also generate , which is experience. They are terrible, this one. To lay out that furthermore, To lay out these details furthermore, so that what is wrapping? What makes wrapping, or what is the method of wrapping? It is initiation. Now we understand that Minji means when talking about wrapping, the one that makes wrapping, which means talking about initiation. So the initiation is kind of like when you're making like yogurt, you can put something in it, right?

[10:53]

The yeast or something. And then put the cover and the heat. That happens. It transcends the milk into yogurt. Similar to that, initiation gives to the body and mind speech. And then the practice and the blessings of the Lamas and the practices and the inspirations of that and faith, devotion, all that effort and everything that happens within a short period of time. disciple became weapons. So there's this particular end of these verses kind of expressing the viewpoint.

[12:04]

of the Satyapa's viewpoint is called the Kunde Yirmi. Samsara and Nirvana, man differentiation. Kuroa is Samsara, De is Nyengde is called. Nyengde means the Nirvana. Yirmi means no differences. The Kunde Yir... Then there's tall. The word tall means liberate. One that makes it liberate. There is a path of liberation. And that is also, you can apply it in samsara and nirvana, two in one. Tall, before we talk about a little bit, The one, the initiation of preserved quality in the pangcha, planted, the inclination is planted into our mind, and then that is fully wrapped, right?

[13:34]

And then, it's kind of metaphor, if you're speaking on a metaphor, then like the fruit is completely, fully wrapped, yet it's not a fall down to you, still on the tree. What makes the falls down to the ground is the , is the instruction. The instruction that gives, after initiation, that they give instructions. That is the delivery. So the deliberation about the result of the initiation, preservation, then this teaching, the instruction for T is called. T is the instruction illustrating T. And so minto, sometimes people put a word together, minto.

[14:40]

See, here says, the letter sentence says, here, minto la tene. See, now you understand that minto la tene, which means, ming is the initiation, tene is the teaching, that both of these tene depend and dependent upon these two techniques. The result of that comes, what comes out that chewing, means what comes out from that, these two things. Then one can get a nyam-nyok experience. Nyam-nyok. That's the expression.

[15:45]

You know, Khoa and the Samsara? Khoa is Samsara which means peace and nirvana. That's right. Is it referring to the weapons? No. which is the initiation, the toll is the trajectory. Liberation itself is liberation, deliverance, deliverance. These two makes everything worse. Now, he's talking about the first, maybe furthermore explains the happening, what's happening situation. The first one, the Minji one, is the first. He says first, the first is that you need, in order to give initiation, you need mandalas.

[16:50]

First, you give this initiation at the mandala with the wangzai. which means you cannot give this initiation without mandala. So you give this at the mandala and then with the one there is the substances. The one there is substance. The substances are nectar pills are substances, the main in the nectar pills are substances, and then there are some of the various of the the incense and all of these are ones there. They're tools. During the initiation, the Vajra Guru explains the five, for example, five initiations or gives you all the implements.

[17:55]

It's called the ones there. etc. These ones are also Bhaja Guru introduced to you each of these mandala and the objects that is given to you and yourself and everything is introduced not ordinary objects but it is deity A stage of three kinds of deities, dancing towns, three platforms. In other words, three states or the three characteristics of deities, right? What's the word?

[18:58]

the Buddhists and their consorts and the Bodhisattvas and the Bodhisattvas and the Bodhisattvas. I'm sorry, the Targets and the Consorts. In other words, the quality of the objects are not really objects. They are the spirit of the deities. The spirit of the deities are the Bodhisattvas spirits, And then there is the female and male buddhisattvas, and the female and the male paddhagada buddhas. And then there is the red pool and the peaceful deity. So they are kind of divided into, generally divided into three platforms, or dance room. Dan is basically a colloquial word we use for the Sikh. Deng is called. Or the carpet is also called Deng.

[19:59]

Deng is three. And here is the platform or the stage. You can also translate it as a stage or three stages or three seats. Basically direct translation will be like three seats. Then this where should you get this initiation and the Mandala the procedure of initiation to the Mandala where should you get it you should get this from the Lama glorious Lama Pandalama Pandalama is the kind of glorious the perfect Lama who knows how to do this received from that Now one time he said, this embedded word, you should take it.

[21:06]

You should take it. You should take it from the Buddha Lama. And these verses, these verses were Gung Chokshindu quoted from the Original text, which is a long time ago, way before a long time ago, his personal words, his personal writings, his personal words. The one you mentioned at the beginning. Yeah. Words. Now, then the Kunco Hintuk says, this is how you write it down, or how you understand what the commentary is, that the meaning of this, as he has said, as he has mentioned in these verses, the meaning of that, which is, then he also, Kunco Hintuk,

[22:21]

The contemporary writer himself is also wrote in some kind of verses, the native verses. What do you call this? Verses or lines? Yeah. One, two, three, four, five, six, seven. Each of these lines has seven syllables. In her syllable verse. Seven syllable verses. Thakwa Dhyan Jin's verses are one, two, three, four, five, six, seven, eight, nine, nine syllable verses. Thakwa Dhyan Jin's, you know, these are nine syllable verses. He's written seven syllable verses. Right? Right? So he's reducing it to seven syllables? Yeah, he's reducing the seven-syllable verses.

[23:23]

He's chilling off a little bit. Well... For our business. Now the other mandala is talking about it. There is other mandala that is involved in a vast initiation. That which is given to object, object is the five scandals, Tongbonga. Tongbonga, five scandals, where the outer, the vast initiation is given. And the result of that is, the transformation of that is the five Buddhas.

[24:27]

Five Buddhas. Five Buddhas. Right. This is like the ground being purified in the purifier. So, what happened to your father? Oh, he didn't show up. He didn't show up some proper room. Yeah. Yeah, I'm packed. The shelf is not going up. This is the five buddhas.

[25:28]

I'm sure you know the Pongbonga, which is five skandhas. Five skandhas are suk, which is the aggregates, and the torah is the feeling aggregates, and the duxi is the the discriminative consciousness aggregates and duchi is the volition that they called volitional formation or aggregates and namsi is the consciousness aggregates why he's talking about the aggregates of consciousness because they have a sense of the aggregates of the, you know, the senses, I don't know what senses, or the conscious sense of sight, sense of hearing, sense of smelling, sense of these awarenesses.

[26:35]

Those are the groups of consciousnesses. And the sense of feeling is which is Basically three. Deva is pleasure and dhune is suffering. And dhangim is the mutual feelings. So there are three feelings. And so kind of these things will... And what about discriminating consciousness? How does that... To see... To see... It's a wooden bed. It's a wooden bed or something. It's kind of a grab bag for everything else.

[27:45]

Anything that doesn't form forever. Volition. Volition. Volition is action. All the actions are involved. Actions are involved. Mental actions and physical actions. The action he is talking about. Karma. Karma. Action. Yeah. And so the, then there, of course, five of Buddha is, you know, that, what's not called? And so those kind of things, right? Kamna is five elements. Earth, air, fire, and water.

[29:00]

It's the basic elements of the earth, fire, and sun and earth. True is water. May is the elements of heat or fire. These are the elements of the wind. And then Nam Ka is a kind of a space. These five are called Kamangas. These Kamangas are introduced in a yoga class. practice are introduced, as it did, of five consorts of the five Buddhas. Five consorts of Buddha, the female, something has to do with wind, fire, this earth, and these elements.

[30:12]

And... Then the , right? The inner what's called senses. Inner senses are interpreted as, there are six of them, interpreted as a bodhisattva, six bodhisattva. What's the difference between the inner senses and the conscious aggregates? That's what? Oh, the conscious aggregates? I thought you were saying the outer... I thought I'd never... Well, the conscious aggregates are the strict standard.

[31:18]

What were the five senses? There's seeing, there's the eye, and then there's the consciousness of sight. Those are three different things in the system. So the consciousness of sight is the conscious aggregate? There are six consciousnesses which make up the consciousness aggregate. Consciousness of the five senses both are mental consciousness. Good. So the consciousness aggregates are the consciousness of C. The consciousness of C. The consciousness of C. Aggregates, talking about that is the general groups of six groups.

[32:27]

Then specifically, talking about language is specifically that each quality is of the sense of quality, of sight, of emotion of sight, seeing, perceiving what is a perceiver, In a perceiver, perception, perceiver, and the object of perception, they are divided into three, right? But actually, I think there's one more, right? So there's the consciousness of seeing, there's the, you know, perceptual seeing, there's the eye, and then there's the object of sight, right? Object of sight. So there's consciousness is the... Well, you know, sometimes they call it the principle of consciousness.

[33:34]

Then the mental activity is kind of a satellite for that domain consciousness. It's called sinjun, and these sinjuns are inner sites or inner sensors called nangigeche. So they are kind of put together, and the six of them is put as well. Then there is a chi geche, which is the outer of the sensors. Six of them is called amatouk. Again, that rinma-tuk and pama-tuk is slightly different. The way of saying it is rinma is more higher, I mean higher ranking. The consort of the Buddha and the pamo is the consort of the Bodhisattva, female.

[34:37]

Pamo is goddess. Then there was a chikjin-jumatojus. What is the exactly here is he tried to say is the body mandala. Putting together body mandala. And that sits in with this kind of the big, the bone joints. So when you say the eye is more larger. Yeah, those are the things. Those are the innocence for yourself. Yes, yes. But then when you see the eyes and the black eyes. Right. All these things. Right. Yeah, all these things I'm talking about, yeah. Then they told you we talked about in this outer mandala, in the sand mandala or the drawing mandala, they have the ten protectors or

[35:45]

and they are situated in the big joints of the bone joints. One, two, three, four, five, six, seven, eight, nine, ten. Okay. What are you doing? One, two, three, four, five, six, seven, eight, Nine, ten, nine, four. Very good. I just have not seen them laid out. Four Jews. Four, ten, ten, ten, four, eighties. You remember, it's just right in the center of the brain also, the mandala of Rathbos in the ocean.

[36:47]

Well, they are, you know, they call the chagalas. Peaceful and Rathbos in the ocean. They are, it's Potanga, but they are palace, five palaces. And Potanga is one, two, three, four, five. Oh, they, you know, kill the Rathbos in the ocean. God, there was a deity. Sixty-four deities. Thirty-two goddesses. Thirty-four. [...] We're working on the outer model of the base empowerment in which the deities are the three seats, right?

[38:03]

So... Yeah, digressed into two different other topics. Yeah, but this is a different topic. We're just talking about welfare. Now, this is suggesting we are talking about at least point one, the vast initiation. The initiation involves the four initiations, as you remember. The first initiation is called vast initiation. And then the second initiation is called Sanwan or the secret initiation. And the third initiation is called the Sherebri Jinjiwan or the wisdom initiation. And then the fourth initiation is called, fourth initiation. And the one is called, all together it's one see. Now it's talking about the secret initiation is actually a mandala.

[39:15]

For that secret initiation, mandala is something that has to do with the Vyagi, the letter mandala. The letter mandala, also It contains the three platforms or stages. And each has its own servant, which is seed syllables. So the servant, it's individual deities to seed syllables. And then there is... There are 30 letters, 32 letters, which correspond also 32 deities. So the another was that briefly what we can understand here is the secret initiation, something has to do to do with the .

[40:31]

the nerve mandala something has to do with the 32 which is also something has to do with the 32 diabetes and then the So it's also introduced the types of mandalas, you know, the vocabulary. The second initiation is called the wisdom mandala and the third The third initiation is called the Western Mandala, the Nectar Mandala. And the first initiation is called the Outer Mandala of the Voss.

[41:46]

Five Nectars. And Joana, five elements. Five elements. Joana. And they're different from the Kam? Kam are kind of the essential element. Right. And these are? That's right. This is just general. It's contextually that earlier that five elements was, I think, the same. It was the same. Okay. But in general, like Kam, can we look? The red element or the white element. Oh, okay. This means the five elements. This means the five material, you know, whatever you want to say. Physical elements. Okay. This is the top sensors, or sensor organs.

[42:57]

Chuk-chuk-chuk, again talking about the bone joints, bone joints, then it's called the Thangma. Thangma is the clarified element. All those together sums up and number is 32 again. Yes. Could I ask you, please, to go through those numbers again? Okay. The side of the nectars has five elements. And elements. Twelve gauges. Twelve sensors and spaces. Twelve sensors and spaces. And six two is the ten joints. Pure foot. Then plus the pure, the khanmai's essence.

[44:06]

Essence, refined element. Refined? Refined element. Are those refined elements referred to in the sun? These khanmai? Khanmai, yeah. Khanmai is called it. So we have the five nectars and the gross elements. There are six senses and their vases, so they'll do 12 there if we had to consider senses and vases together. Then 10 joints of the body where the raffodate is in the back. Then the refined elements, those are the refined gross elements. The refined quintessence of earth and years. So all together there is a... And that's for the nectar. But that's also the number of syllables in your mouth. In the head and in the secret area. Okay, and that's a template.

[45:07]

Yeah, we don't need to do that. Okay. Now the fourth initiation has a... The fourth initiation is called... is the mandala of air air mandala which means that is the basic basic wind five winds something is called Thank you. [...]

[46:12]

It's the vital wind that holds the life. There's a vital kind of wind that holds the life. Is that the life and effort air? Is it the life air? Life air. Life wind. There's really nothing about life and effort air. Life and effort air. Life air and effort air. Yeah. But, you know, I think, you know, some people know and stuff, if we keep adding in new vocabulary, new ideas, whatever, I mean, Promiya is like 128 different topics, is enough, for feelings, without adding Body Mandela, Promiya Ma, Kalshaka system. Yeah, that's it. You think? Yeah, that's it. We try to stick to it, to this thing. Saralunga. What's it called? Saralunga. It's the five elements or the five fundamental basic air.

[47:18]

Can you say it again? Yeah. Someone, I can drink. We're writing about it. Yeah, write it. The shock is the shock of its life and the shock is the shock of its life. Our life is hold by this particular wind. Then there's a two-seal, which is that we can dispense the urines and all the discharge. The particular wing that works to discharge all the supplements and everything. That is called two-seal. And then the second one is charging. Discharging wind, you can show medically. The third is called is the other around to vomit, take out.

[48:21]

Expelling wind. That's called . Yeah, that's And then the chapchi is the distributing wheat. To all the distributing the ingredients of the proteins to the blood. Are they the same? The distributing wheat is called chapchi. And then the nyamchi is balancing wheat. To balance everything balanced, you know. Organizing. Organizing balance.

[49:21]

What's the Korean program? No, it's the Sanskrit. Prana, Aparna, Udana, Rhyana, and Samana. Samana. Samana. With the basis of these five root areas, then there is a branch is 900. Each of them has 900. The branch, you know.

[50:24]

And that also, something has to do with the file data. Each of these rude air has also five elements of wind involved. The red light and saloon soap, et cetera, such as the earth, air, soap, altogether 225. ...addition to that. So, really... ...here is the maintenance. So, each year, like, Prana has five... ...element years, and these kind of element years are the same... ...deities, like, like... ...five buddhas.

[51:28]

Like the water. Yes, what you may know. And... Then I think it's accountable. They're talking about the 900 of these, something else to do there, in relation to the Buddha, male Buddha, there are five male Buddhas, and then... And then the subdivision of the based on the ordinary elements. So the earth and the water and the fire and then divided into that makes a number of 225 of these something has to do the feminine aspect of the consort. Something like that.

[52:32]

and then the mixer made good eating hearts. So such as the eyes, etc. Organs, talking about the organs of the body, becomes the goddess of the body. Senses, sense of gods, goddesses. I think those are the talking about here. Ne-gyu means to transform. Ke-gyu means sense organs. Wa is God. Then Kapsi. Kapsi is talking about this, one of these pervasive wind and such as joints where also something has to do with the deity as far as the deity is female and male radical deities of the seat.

[53:57]

Sir Rikmashin, is this how When they say that the fourth initiation, the first three initiations, is this how it happens? In other words, that in these areas, and then these areas have these branch things, and these branch things incorporate all the elements of the previous initiation? Or am I... This is, yeah, in other words, you know, when they talk about the fourth initiation, they say sometimes it... combines all of the elements of the previous initialization, so it's a two-week years, having all these branches. In here is a little detail about what's happening in a detailed sense. They are talking about the basic five elements of the wind and things like that. But in the overall, What we should understand is the Fourth Initiation is basically the interpretation of the explanation of the Third Initiation.

[55:13]

The Third Initiation is the most important one. That explains on the Fourth Initiation. And so it's the most important thing for the Third Initiation. The third initiation explains the fourth... The fourth initiation is the kind of intellectual. That's how you get to join them. Intellectually explains for the initiation what's happening in the third initiation. But the third initiation is based on the body initiation, which is the vast initiation. You know, set up by steps. One thing I'm not sure of is where the number 225 comes from. We have the five working winds that go into five branches each. And then each of those... Each of the five is getting into 900. And that's a lot more than 225. No, not in addition to that.

[56:16]

The third mission is the... I try to bring a physical mind, psychologically and physically to generate the vintage of the Ishi, the spontaneously born of wisdom to be introduced. The experience of the Buddha nature, of the spirit of my consciousness of the Buddha is introduced at the third issue with this union of to union of the Tewa and Tongva, the great bliss and the bliss and emptiness, to generate it, fully generate it by way of having a consort. And that way to the maximum clarity, the maximum of our sensation.

[57:22]

that you, you know, when you usually get the female and male or the union intercourse and getting the full, maximum of joy, which that, and at that moment, what's happening in the ordinary sense, that moment of that is seized, absolute, the, a conception of everything that brings him to the non-conceptional level. In the third initiation then the Brother Buddha gives you the walk and consult, right? So that's my thought. But we have to say that the third initiation takes place at the throne and the fourth takes place at the heart. The secret.

[58:26]

They're associating with chakras, which is, again, one more thing. But the secret is here, and the wisdom is here. And the bonus explains the four in two different ways. I'm sorry. The nectar, the wisdom, which is... Oh, no. I'm still fat on these 225 lbs. Where do they come from? When do we finish the text and go back? Never. Oh. The, uh, I just... 900, okay, number is... 900, uh, split. How many of... 900 times 5 is how much is that? 24,000. 24,000, right? Okay. Plus... 225... Each of those has 225 branches. Oh, so each of the 45,000 winds has then in its turn 225 branches.

[59:33]

Right. That helps. Those are the processes. I just didn't know how these were. And what's the use of studying this if one doesn't know exactly the process? Yeah, right. Then I wind up thinking, you know, there's 225 wins or some type of other multiple or something else. It's not. It's not. Some mathematics there. And what he is saying is when you see the initiation of the vast initiation to your what's happening is It's giving to the body and also nerves. Body is not a body. It's a kind of body, actually, when a body is like a screen, like made out of, you know, it's a whole bunch of wires.

[60:38]

Just like these days, a screen and a computer screen. Pixels. You know, all the wires. It's just that we don't live. That's the body. Like the designs you see. So how you initiate initiation is given by the guru. That guru also has a time of meditation. Remember to use. Page 73. There was the 373. That is, the Guru has a time to meditate, and that meditation involves with the self-generating Daki, which is self-generating Dungy.

[61:41]

He is the star now for Dungy. Oh yeah, Dungy is here. Thank you. and then one should first generate all those things and then you require the objects of initiation to provide according to the individual disciples So then those interpretation of the stages of the platform of the Buddha's Guru Sādvas and the females, whether they're real or imagination or in a pure sense,

[62:47]

So, imagine it's some? Namdak kam, the answer, yes, namdak kam, the answer, yes, here it is the real. Yes, some, some it's all, pure is real, or namdak kam, or pure, or the kind of imagination or active in that action. What someone says, complete with a disciple and the object of the initiation and the Bhubadha Guru and the Sadhana and everything is completed and then you generate the disciples to create as a deity and which is then What about the deities that Buddha Guru blessed them into various of the deities?

[63:52]

Usually it's five, the Anathana initiation, that sort of thing. In the vast initiation, the sacred initiation, if you are giving a sacred initiation, which is someone who Now, when you're initiating the secret initiation, then you get the words, the words. The models, the models initiations. The secret initiation is usually giving us a tickling or the yogurt or milk mixed with the sugar or honey. I give you a little bit, right? Invector.

[64:54]

The Maddala of Bodhichitta is given to Loma and introduced Loma as three stages. And then you talk about this and then let them rise, realization. of that secretness of that to them. And then our third initiation when it goes, and then again to the Changshin, they are another nectar. Oh yeah, and then giving Changjama. Third initiation, you give the consort. And given to... And then what happens is the... To generate, led them to rise the wisdom, to exemplify the wisdom.

[66:15]

Examplified in wisdom is to generate it to the mind of the disciple by way of the concentration of your technique, or what do you call it, vital technique? Descending or dissenting, or way of doing that. What line are you doing? Line 3 on the middle of the Chang-Sung-Sung-Chang-Woo. Chak-Jae-Sung is Kui-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae-Chak-Jae that quality of the body-mind speed of the energy is giving to that letting them go up and down up and down and that up and down was used the uh sometimes called is the

[67:41]

In this case, it's important that initiation, third initiation is so important to introduce the wisdom. And that during the initiation and the practice, you will experience such a high quality of wisdom, which that still is called not really true. The fortinization is a kind of The introduction of the words.

[68:52]

The introduction of the words that explains what is your experience under third initiation. The experience of exemplifying the wisdom is Then he can introduce a little bit from the buyer locally. He can introduce or explain to you that the wind and the questions the bliss and emptiness dewa and tongba tedarun tida tamjeji cengxi so likewise tedarun means likewise those tedar tamjeji all of these what have been talked about

[70:07]

what has been taught about all these first initiation, the second initiation, the third initiation, all these things. All of these three initiations, four initiations, now we have to recognize the genxi, the basis of purification recognized. The genxi is the basis of the purification is the cell that The clarity of the mind, the inner side of the mental, the clarity of aspect of the consciousness exists. That is samsara. samsara, that is the object of purification.

[71:11]

The object of the pure fire, jungji, is the emptiness, kinyata. Kinyata is the jungji. That is also the nirvana. So all you needed to know is that the clarity is the object of purification and the emptiness is the purifier of that clarity and in that nature you recognize but then you can recognize purifier and the pure itself cannot be separated at the same time. So we can experience the joy of salvation.

[72:29]

Yeah. Thank you.

[72:35]

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