The first one is one of. That's number one. What are your categories for? That's one category. We're going to have nine categories, and we're going to have three each of them. What are the nine categories for? Well, it says, You have to end up with 27, right? All right. That's one category. Right. So mental afflictions are the second category. Moon. Moon is the third category, wind. Right. Fourth is letter. Right. [...] mei or sickness, illness. Eighth is june or demon. Right. And ninth are the quarts, the three quarts.

[01:00]

Okay. So let's make nine, and then you have three each of those, which makes twenty thousand of them all. Okay. So for instance, the first one has . Yeah, the first one has . Okay. See? I got it. Having said that, right? Then it's going to explain in detail. There's a situation of the undiluted in the nature of a tree, Rengshin. Natsunte is undiluted.

[02:06]

Uh-huh, undiluted. Okay, Rengshin, what are the two trees? Rengshin. Furdum, Santhara, and... Okay. There's a situation of the knot diluted and a tree and a two-bed-naked. There's three ways. There's a two and a situation of the a diluted situation, too many definitions, right? So the two methods will be perception of the occasional situation of a mistake.

[03:08]

So basically there's the situation of the unmistaken and the situation of the mistaken. The situation of the unmistaken and the situation of the unmistaken, too. Right. The undiluted situation is, has said, the Manju Anju, which is referring to the Biruba, that which is clarity, and also the other is a void, that awareness, or the awareness, is unobstructed. That which is unobstructed to the mind of that particular mind is the momentariness of the wisdom of the self-awareness.

[04:13]

That is what it's called. you look at it and you see that the momentary of that awareness of wisdom has no beginning that the moment is split into the time that moment, that split moment of that but the awareness has no beginning nor the center neither the ta, the border. There's no border, no center, no beginning. In that negation or that knowledge or that situation, no beginning, no center, there is no

[05:17]

which means there is no Tamsara, and neither there is no Yadwana. There is Dhamme, there is no self in the English nature, neither other Chayamis, right? And this particular moment, the child is in me, As the pain, the great bliss, is the death. So Dilei Chenzi-shieva Ra-chan is this kind of teaching, saying that you should apply, Chenzi-shieva Ra-chan is this kind of teaching, saying that you should apply from this knowledge to cover everything. Right? Dilei-reng-shin-gu-sung-tang The nature of this momentality of that, the nature of body, mind, speech also contains the body and speech of the Buddha.

[06:29]

It contains here as well as the nature of five wisdom. You see that? That's right. Then, of course, it goes down to reverse observation, to reverse. What other words? To look into yourself, to change your face into yourself. In other words, turn your mind into yourself, looking into yourself. You understand yourself, and that understanding of the self-nature is also .

[07:31]

That understanding of your nature is the clarity of yourself. Unimpeded. [...] That unimpeded situation is experience level that you are. That experience of a just experience of an unimpeded situation of that is called self-signation. That is the definition of the mind of the clarity. How would you put it in better English?

[08:45]

Clarity of the mind is the definition. Does that make sense? Characteristic of the mind is clarity. The definition. So you're saying the fundamental characteristic or the definition of it. Sorry. The mark of the... The unique characteristic of the mind is its clarity. The fundamental characteristic of it. The definitive characteristic. Definitive nature of mind is clarity. [...]

[09:47]

Definitive nature of mind is clarity. The definitive nature of mind and clarity. The definitive nature of mind and clarity. The definitive nature of mind excludes. Even Abhidana. Right. So it's interesting. And then that, Denise, that clarity of mind, that clarity of mind... That's just merely that clarity of the mind. From the point of view of the by its nature, intrinsically, it has not been born at the beginning. At the beginning, there is no birth. Right? Unborn.

[10:50]

So therefore, that clarity of just merely experience a level of the clarity of characteristic of the clarity of the mind is unborn. Part of the anatomy, in between the situation of the time, there is no situation of itself. It doesn't remain. It doesn't remain. It's no unborn and it doesn't remain. At the time, kagwami, And it is no doubt. Unimpeded. Unimpeded. Unimpeded. I think unimpeded makes more sense when there's an obstacle. Unobstructed. Unobstructed. I think you're missing the parallel structure here. It doesn't remain and it doesn't stop. Gotta also means stop.

[11:51]

Oh. So? It doesn't stop. It doesn't end, in a sense. It doesn't end. It doesn't end. It doesn't stop. Unremaining, unending, unborn, undying. At the end, it doesn't end. So that's all about it. So that's all about it. So that's all about it. The end doesn't stop. That's about it. And I cut out the use of my loop. Color. Color is color. [...] Color is Nothing is that achieved.

[12:52]

It does not exist either inside or outside or in between of the real body whatever soul, whatever soul, wherever, it does not exist. which means you will not find wherever you start to look for search for will not really find it. How much you put strength on to examine, there's nothing to be accomplished, find it, or there cannot be solution, cannot be solution, find a solution. That's the terminology again. Then here is the definition of [...] the definition

[14:18]

Well, we didn't go in too far. Well, we have a renewable. We got the power structure. We did send it with the prevention and now we need to do the renewable. I'll finish that. Next week. Yeah. [...] And strong. And abundantly. And play golf. Play golf all the time. Since I'm sorry, isn't it? What's your part? I think we should practice.

[15:04]

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