It's just recording like that. It's just recording like that. Today we are going to practice some basic things and have an idea about what the practice is. Well, before we begin with the teaching, I would like to explain what it's going to be.

[01:11]

Now once we ended with the teaching generally, there are levels of teaching. And all these levels of teaching is called skillful teaching. From the very beginning, like once we are born out of Mother's womb, still we grow, for the rest of our life we are always developing. We are supposed to be developing. So, we are growing anyway. So, the Wunder teaching, same thing within the whole context of the teaching, forwards, They are all called spiritual teachings.

[02:22]

And all this teaching talks in a human language. And they relate to our culture, they relate to our world, they relate to how we look at things and how we understand things. In fact, to put it simply, they talk in our language, in our communication, that what we could understand in this human perspective nature. So the human perspective nature is called the experience of karma, the experience of human karma. experience of they may be the seals, they may be eat, they may be walk, they may be sleep, they may be do everything within that context of human perspective. It's called the karmic experience of human being. So the teaching also talk within that human language. But now, it's also at the same time,

[03:34]

With the teaching of mudra practices, you should have a very open mind when you create a mudra teaching. You may have to work with what is being presented to you within the Buddha-teaching, because it's a presentation to you to be worked in your life, to something that you can work as a very extraordinary material. And perhaps you may not find at the beginning, sometimes, When you just look at it roughly, it's just like taking medicine. You don't know what medicine is.

[04:41]

You don't know why it is made round, or why it is made flat, or why it is made in a different shape. You just have to trust in that, and you just have to take it. And you know from your understanding there is some glory, there is some understanding that it is good for you. And that kind of notion you have to have when you approach the Vajrayana practice. That's the choice we have now. We don't have another choice. The other choice will be going step by step, or we could say traditionally, or we could say going step by step. the person has a true understanding of the previous kriyayana, or the kriyayana in the mind, which means the person really knows the condition and practical experience of one's life, which means the experience is your karmic communication.

[05:48]

There is no other experience that comes in nature. And you know how your nature works in your life, in your situation, in your living situation, in your territorial situation, in all kinds of situations, the way you manifest. You know how your mind works and how your mind reacts to things. And how strongly your mind reacts to yourself, or how less your mind reacts to yourself, or does your mind react in a transparent way, or does your mind react in a very gross way, or does your mind react in a very light way? And you know yourself. And that is actually the kundalini. So somehow, it is important to have the very clear understanding that living experience, you know, we call living Buddha. Living Buddha means one who has the total experience of the essence all the time. And when we call a very deluded person, a very obscured person, means the reaction towards phenomena is very poor.

[07:00]

You get stuck with that. The life doesn't seem to be cheerful. The life doesn't seem to have any humor. Everything's become very serious and a very big deal to you. There's no space to dance. So that's called the development on the stages, step by step. And I know, in a way, we haven't built those things very much. And you have to realize that you have to begin from a foundation, even though I'm giving this Wundu teaching. Wundu teaching is far more than a foundation. And I just thought that to give this, it is a great blessing for you to hear and and you should have a very open mind, and then find the meaning of the teaching, something to be implemented, something to be integrated in your life.

[08:17]

And there is extraordinary material to be worked on, which you will not find in other techniques, which you will find in the book. So Wundra is certainly not a community. Sometimes I've been even thinking the mundo is too profound to be presented. Just leave other teaching. Really, I'm not kidding. Because it's not that you're not capable or it's not that you don't have the potential to see. It's just that our minds are sometimes so confused And we bring this confusion even in our spiritual practice. We bring this confusion in every aspect of our life. So our whole world seems to be a confusing world. We're bringing your spiritual world too, sometimes, perhaps many times.

[09:24]

There may be very rare occasion where you can be in your sanity. So there's a bad habit. Because we don't trust ourselves, once in a while you get the gem, you would not trust the gem too. Because we don't understand it, how precious it is, how much depth into that. So we get always caught into a vicious samsara, which is called a confusing experience of samsaric mind all the time. We just dwell into it. There is no way of seeing through it, to know that where you are dwelling and where you are existing, and there is no way of cutting through also. And if someone really presents you with some material to work, our minds are so much, with all kinds of confusion sometimes,

[10:27]

We would not do exactly the way we have to do, particularly, you know, in this country, there's a tendency of just, you know, having a very curious mind. There's a confusion too. It's nothing great, I think. We get so curious, we just, and, you know, and people have the tendency, of course, they try from LSD to drugs to, and whatever, we will have many new ventures in the future, all kinds of things. So the way we change our life, the way we go from one change to the next, every one of these habits, one of these patterns, there is no trust, no communication within yourself, that we bring that pattern into our spiritual practice also. So you want to do this a little bit, and then you will do it a little bit, and then you will do it a little bit, and then you will do it a little bit, and you will do it a little bit. So it's just like, you know, you get nowhere finally.

[11:28]

You're not going to make your way through. Your enlightenment is like one billion years after. Even you get up to one billion years with that kind of start, you're very fortunate. We're very, very fortunate. So we should not let that happen. We should not bring our bad habits into our spiritual practice. We have to be strong, we have to be sincere, and we have to work with, like last night I told, You know, see through your aggression and catch your aggression. And that is the real bodhisattva nature you will find. The difference between a bodhisattva and a non-bodhisattva, the bodhisattva does not have an aggression, the neurosis, while the ordinary mind has an aggression and neurosis.

[12:30]

So something, the whole dharma practice is something very very practical practice. And practical means your world and your relationship to that world. How you see that world, how you relate to that world, that's your dharma practice. Whether you relate from an aggressive state of mind or whether you relate with an open state of mind. and the feedback you get to that reaction. Now fundamentally, while we are going through, while we are doing all this practice, is to see ourselves, is to know ourselves, is to know ourselves completely, wholly, what we will say, fully, you know, wholly,

[13:36]

Not H-O-L-Y, W-H-O-L-L-Y, whatever. Wholly, fully to know oneself. It's the point of dharma practice, which we are not able to know at this point. Because there's a lot of confusion. There's a lot of... If you look within oneself, when we really look within oneself, it's just an embarrassing state that we do not want to look at some point. It's just a mess. It's just a mess that every, it's like a dirty room, you know, there's all kinds of mess everywhere. You could hardly find a little bit of spot clean. That's how we live in a world like that. That's how we think in a world like that. And our society is like that. And everyone's blamed and everyone just kind of, there is no sanity. There's no clarity. The sense of compassion is just out of question, though we talk about compassion all the time. Though we think that we're the world's number one compassionate person, perhaps we would think that I'm the most kindest person in the world.

[14:44]

Everyone thinks that way. But there's full of aggression inside. That is samsara. There is no other confusion in samsara than our own aggression. And that is something we have to work with that, to see through that, how that is manifesting in our life and how to cut through that. Now second thing, that is a very important thing, which I really, you know, would ask all of you, that your Dharma practice is your relationship with your world. Cut through that aggression is truly the pure Dharma practice. And so for that, many different methods, many different ways is emphasized, introduced by Buddha and Bodhisattvas, that how we can overcome that. So the whole nine jnanas is introduced within that. From the Hingianic shamatha meditation to the highest Dzogchen meditation is introduced. Now the second thing, again our habit, which we always have,

[15:54]

We want things very fast. We want to experience everything fast in a fast society, plus, which has happened. We want our enlightenment fast, and we want our healing fast, and everything is just like a tremendous speed in your projection and feedback. You want your feedback instantly, actually. That's what it is. And that very concept that which we want that feedback instantly is the main obstacle for our spiritual development. Because you're not going to be relaxed with such an expectation. You're never going to see what you are. Because you're full of, you're feeling yourself constantly. Now from that point, a practice of shamatha, a practice of meditation, the whole ngundra practice, is very powerful first of all that we bring our mind more centered and we bring our mind more calm before we begin the next stage.

[17:06]

I know a lot of people just want to experience. I heard, you know, people just want to have the greatest Dzogchen teaching in Mahamudra teaching. It's great and wants to be that. One is not going to experience that ultimate realization just like that, without having any center and without having any calmness. Why? Because there's a temptation in their mind. You have to work with your temptation before you work with total liberation. You have to work with your temptation. You have to work. Temptation means that is something, your living experience at that existing moment, that you have that tremendous feedback, unsettled feedback, a tremendous speed in that feedback. And first we need to bring our speed of that projection and the feeling absolutely calm, make the mind absolutely calm. and then make their mind centered after that before we begin to talk about any doctrine practices.

[18:13]

That's how traditionally, that's how everyone has gone like that and there has been realized teacher in the past. And we are not seeing those things today. Why? Because we are not doing it in the right way. We are so, we just want to grab things fast, we just want to do things fast. And we are just spoiled. We just spot in the way our patterns of work function. There is no discipline in ourselves. The discipline didn't mean that you just have to punish yourself and sit for 10 hours. Discipline is a creative space. Discipline is something you cheer in your life, something you see, how to see through your blockages, something which opens your life. That is what the clarity, the vision is a discipline. And we don't have that vision. So we don't have that proper growing in our life.

[19:17]

And then plus we have the habit of changing from time to time, you know, going from this spot and that spot and changing. So a person never finds a realization. It's very hard to experience what is truth practice or the spiritual place. And now particularly in Dzogchen, for instance, In Dzogchen, the Dzogchen is a state when a person reaches a very, very high state of living experience. Again, it has to work with the living experience. When you don't have the living experience, now what does that mean? There's a phenomenal external world and there's a phenomenal internal world. When we cannot see our internal phenomenal world is empty, When you started to have experience, your own thoughts are so strong and so gross and so suicidal that which can lead you to a suicidal, though it has no substance.

[20:24]

How can you see the emptiness of the outer phenomena? And we talk about emptiness. The very own state of mind which is always open, one cannot first of all see that as openness. All these patterns, the way it is like a spiral web, the way it is like all these kinds of handicraft things, all patterns from one pattern to the next pattern you develop. For instance, you can develop a new way of thinking. And over the next 30 years, you will be so rooted in that new way of thinking that exactly any thought arises, you just know where to fit that thought. This thought goes to this category, I like, and this thought I doesn't like, so I just want to get rid of it. So, very sure, you don't know yourself. So, it's embarrassing to look. It's just so... It's just so... It's just so confusing.

[21:25]

And then what again once goes through the whole evolution again. And of course, evolution didn't mean that you have cleansed everything. It would be nice that if we have a washing machine in our mind that, you know, it's about to clean our mind. And then have a fresh mess. Maybe some scientists will develop. But there is no such thing. There's the bad thing about it. So again we get caught into another pet. So it's become almost like, I'm not discouraging, but if you're not careful, perhaps it doesn't look very good. The news is not very good. It looks pretty much pessimistic than optimistic.

[22:28]

But you can make it clear if you make your mind clear and you decide it, which means that you be practical. You just can't always say that, oh, I might, you know, I just try to be good as I can, and I'm just, you know, a good student, and then I try to do, and, you know, never really truly integrating the practice. It doesn't work like that. You have to be very realistic there. Otherwise, the mind could be, mind could turn into something extremely negative, Something extremely strange, some kind of monster. Some kind of strange monster, you know. A universal monster.

[23:35]

Like a, there have been universal monsters. Or you could turn lightning to a person like Hitler. If one does not work with one's aggression, if one does not, you have potential to that. It's not that you're not going to be like that, you have potential to that. So we don't want to become like that. And the only way how we will not become like that is cutting, seeing through our aggression and cutting through that aggression is very important. So in Dzogchen teaching, Dzogchen teaching relates with extremely high understanding, extremely high light experience of their mind, and when that is introduced, because of the living experience of lightness, you are able to free your phenomenal experience, which is very hard for a mind who is so feeding up, you know, so constantly feeding up, there is no rest constantly.

[24:38]

So somehow it simply become a concept for you than a living experience. And I've seen people like that, those who live in a concept than those who live in a living experience. So for that reason, in Buddhist teaching, There are all kinds of ways of going. There's a slow way of going, there's a medium way of going, and there's a fast way of going towards enlightenment. And I thought, why not the fast way? And certainly we all like to find our peace and our balance as fast as we can. but at the same time you have to give up the expectation of fast. You have to have an open mind. I also give up when I teach that you will get enlightened fast but at the same time I know if you do it there will be a quick result and I'm sure of that and I'm confident in that.

[25:52]

At the same time you have to be very open when you here especially a teaching like gundu which has a very extraordinary way of presenting it is not presented like when you simply do a formless meditation you just watch your breath and things though there are certain parts introduced but it's a whole different powerful way method which is introduced working with the working with the with the Refuge Mandala, and working with the Refuge practice, the Bodhisitta practice, the cleansing Vajrasattva practice, all these are called skillful lean. And you have to know all these simply skillful lean. The skillful lean mean is not that you are, you don't have to do mantras, you don't have to do visualization for the rest of your ever, ever time. Your own very essence that luminous or that clarity is that essence which holds everything.

[26:59]

In order to get to that stage, we use all different methods and this extraordinary method which is called the mundru practice. Like when Trungpa Rinpoche was living, he did not give mundru teaching for students. before they could begin the mundra teaching, they have to sit for like many years. And that was very great. Because when our own minds are not light, and when we are caught with the pattern of habits and patterns of structural habits, it's very hard for us to even to see the skillfulness. Very hard for us to just see skillfulness. Because we are so serious into that, our parents. We don't see our, what sometimes I would say, our own obscuration. We wouldn't see our own thing, the mess right there, that we could not even see as a skillfulness there.

[28:00]

And just a skillfulness. And we take things so serious, oh, this is rejected. It's a whole different foreign world to me. I don't want anything to do with that. so much resentment. It's kind of some kind of aggression there. So, so a practice, when you do with a sitting meditation before many years, you get the foundation that you don't get that kind of experience later on. But at the same time, it is a long process, but it's a good process. It is beneficial to you that you will never become... So... So you have to, you know, many people think Mundo is just a practice, you know, which is preliminary. And we always like to hear the ultimate.

[29:02]

We don't like to hear preliminary. Again, that's not a very good word, you know, a dictionary. But it's true that, you know, it is not preliminary. It's too deep. But anyway, I hope that you can all understand this time the Wunder teaching. And then Wunder practice are the foundation there's a whole new dimension that how you're going to work with the Mundo practice in your life and the experience you receive out of the Mundo practice can be very profound if you work it very correctly it is the one of the most swiftest way, extraordinary path, how a person can find those things, going beyond our seriousness and seeing them as a more skillfulness, as a blessing to us.

[30:11]

When we say blessing, they are skillful. So now before we begin, I'd like to do a supplication to all the Buddha and Bodhisattvas. If you have any questions, please feel free to reach out to me. If you have any questions, please feel free to reach out to me. If you have any questions, please feel free to reach out to me. So now

[31:16]

This is, you know, what we are doing usually is the short Mundo practice. Now what you can see here is the whole interpretation for this book. Now this is like in all Vajrayana teachings. in the Kagyu tradition and Nyingma tradition, before the advanced practice of Vajrayana practices, like the practice of mandalas, the practice of deity practice, and the practice of Dzogchen meditation are done, first one completes the Mundo practice. And in each, like in Sakya tradition, the Mundo is called Lamde, In the Gelug tradition, the ngondro is called lamrim.

[32:50]

Lamrim is the stages, the gradual path. And they all have pretty much the basic approach, same as far as the ngondro. But the difference are the lineages, the difference are where the teaching originates from and how it originates from and the blessing of the lineage here. It's very powerful because we cannot get a realization just simply reading a book and just simply hearing it in a tape. we have to get the direct transmission from the teacher. This is how it has been in the past, this is how it is going to be in the present, and this is how it is going to be in the future. There is no Buddha without a teacher, and so therefore the relationship between the teacher and the student The relationship between the practice, the relationship with the world and the situation, everything is how it's introduced within the context of Vajrayana practice.

[33:57]

So it's one step ahead of samsaric experience. Now this teaching, this Wunder practice, is arriving from a Therma tradition. Thermer tradition is during 8th century when Pema Sambhava came to Tibet and Pema Sambhava introduced Buddhism to Tibet and we know that historically that Pema Sambhava has been extremely powerful who created so many miracles What we would call miracle is because we just don't see because we are so caught in our parents. And when we could dissolve our parents, their lives become so simple. That is actually a miracle. And things does not become so simple to us, so therefore we get so curious and we use this word called miracle.

[35:13]

Someone who can do it. but actually it's a very simple nature. In fact, it's more simple than what we are. So, and that is the realization, the enlightenment of the mind. So at that time, looking for the future, Pema Sambhava, who is the second Buddha, and Pema Sambhava himself was prophesized in the Parinirvana Sutra by Buddha Shakyamuni himself that after eight years of his passing away in the lake of Dhanakosha, a greater teacher than myself will be born. Why he said that? Because of the skillful Vajrayana techniques was Padmasambhava shown more than Buddha Shakyamuni. Now, that doesn't mean that Buddha was not a potential. Buddha didn't have the potential or Buddha didn't have the capacity to show that.

[36:16]

It's just that people were not ready at that time. So people were just, at the later part, they would begin to teach Vajrayana. But before he taught Vajrayana, he taught the Hinayana teaching and he taught the Mahayana teaching. And then later part he taught Vajrayana teaching. And now the time has ripened that later he taught Vajrayana. to the king Indrabodhi. And then he prophesied that Pema Sambhava would manifest who would teach more Vajrayana teaching. So from that point, because of the speed of the Vajrayana, when a person really does it properly, then the realization of the enlightenment is faster than any other methods, which is the method of Hinayana and the method of the Mahayana, I could say. It's faster in Vajrayana. At the same time, it's more dangerous too. Whatever is faster is always dangerous. When you take a plane ride from here to East Coast, if something goes wrong to that plane, you're just going to die.

[37:24]

There's very little hope from 30,000 feet that you could crash and you would not die. But if you're riding on a car, you could smash your leg or You could break your one ribs or something, but you could still live. There's a chance. So there's some way of getting through in the middle, slip through the middle vein. But you're not going to slip through the middle vein. It's going to be extremely difficult. We never heard anyone just surviving from 35,000 feet crashing. So that's how the Vajrayana practice. There's only two ways. It's called the bamboo way. In a bamboo, if you put a snake, either the snake will go out of there or it will come down. So that's how. It's presented to you. If you do it well. You're going to get out. If you don't do it, you're never going to make it out. So it is in a way powerful and at the same time you've got to know that what you're dealing with is something sensitive and you've got to know what you're dealing with is something strong.

[38:32]

And that's exactly what actually people want that. If you have that expectation to get fast, then now you should be ready enough to also deal with what ingredients of that fast. You want that fast and you don't want to relate to that skill of fast. That means you're not being true to yourself then. So you have to be a little true to yourself. So then, therefore, Pema Sambhava is also called the second Buddha. And when Pema Sabawa came to Tibet, he taught a tremendous, extensive teaching on the Vajrayana path. And at the same time, the teaching of Hinayana and Mahayana was also taught during that time by Shantarakshita, the great Khenpo, or the great Bodhisattva Shantarakshita taught Mahayana sutras.

[39:35]

taught about compassion, taught about the six parameters, taught about the ten parameters. There's not only six parameters, there are ten parameters also. Leading to each Bhumi, the first Bhumi, second Bhumi, third Bhumi, fifth Bhumi, Bodhisattva, each Bhumi has one parameter. But briefly speaking, we talk about six parameters, but generally there is ten parameters on the Bodhisattva. So that was taught by Khenpo Shantarakshita. And then the Vajrayana teaching was extensively taught by Pema Sapa. So after his whole transmission in Tibet, after the completion of the time that he was spending in Tibet, then when he was about to leave Tibet, then he wanted to leave the teaching. for the beings of the future, that way they can find their realization.

[40:39]

And at the same time he saw that the world is so corrupted that we bring our bad habits into our spiritual practice. And there will be people who will be so negative, we have seen like Hitler, So negative people. That who would make purposely, who will commit themselves to spoil the essence of the teaching. In all different methods. In all different methods. They will try to say, oh, this looks like that, and you know, it fits like that. They will try to say like that. And some confused, bewildered people will get, you know, caught in that. There are a lot of things like that. And then, seeing the corruption, seeing the negativity arising and the negativity spreading in our society, in our world, he thought a way to conserve the teaching intact without being polluted by the corruption.

[41:51]

And that vision was the hidden treasures, what we call the karma teachings. So the teachings were preserved in a way that no ordinary human being, corrupted beings of the world cannot just get it right handedly and try to alter the teaching so that it can be just a total different disaster experience at the end. So from that point, the teaching was, hidden teachings are called the thermal teachings. And all these thermal teachings, some are hidden in the earth, some are hidden in the space, some are hidden in the water, some are hidden in the trees, some are hidden in a miracle way, what I told you just before. giving to those powerful, it's like the guardians of this teaching, so the powerful universal gods and powerful universal spirits, those who respect the teaching, those who respect the teaching, that the truth of the teaching, they hold it as preciously, and prophesied by Pema Sambhava, when the right teacher comes into the world, then it's been given to the teacher back.

[43:15]

So that's how the whole tradition of the Theramā follows. Each time, when each teachings were kept in such a gradual way, the Pema Sambhava put them in such a gradual way that each time when that particular Therathana comes, that particular teaching is taken according to that particular situation of their life and the experience of the society, of the world. So you will find that the earlier practice, like in the Ngondro, People have a quite different time value in those days. So you will find many pages to read while you're doing the gondwa. And then in today's time, it's a time that we have a breakfast while we're driving a car. Where you have the time to do your gondwa for three hours. Because pretty much the Japanese will invent a kong where they will start brushing your teeth and shaving you and putting your clothes too.

[44:23]

And we have to wait for that teaching also. So, in this, looking to that stage, when this teaching was discovered, in this teaching of Wuntung, there is two parts of the Wuntung. One is the longer version of the Wundu, which is not really that long compared to the previous ones. And there's a short version of Wundu, which we're doing it this way. And I'm sure some of you may find it a little too long too sometimes. Too late. So it's something that... Something what is needed, timely, in a way, skillfully. All Buddhas, the compassion of the Buddhas and Bodhisattvas is infinite. It's something to be worked according to your situation also. There's a tremendous space in the skill that how it can be, you know, made well.

[45:27]

Giving you the secrets of the art of the mind, how it can be quickly cured if you could be the recipient of the techniques. So this teaching was the present-time Therma, the present-time Therma, I would say the Therma of the 20th century, which was discovered by His Holiness Dujma Rinpoche, who was the head of the Nyingma school, There were 22 volumes like this which he discovered of Tamil teaching. And you can find those texts if you're interested in all universities of America. Wherever there's Asian studies and all kinds of work, you can see those.

[46:30]

And each one of those teachings There's all kinds of methods, skills, how we can heal, how we can meditate, how we can find our presence, how everything, whatever, if you do it well, you could find every answer, every way of skill, knowledge to work with our life. So this was the foundation of all those Vajrayana practice, like in every other practice. And The each present time ngundra practice is stronger than the other ones. Though all are powerful. All are powerful because whole lineage is there. But the lineage at this point become very powerful because the lineage is very clear. That makes a big difference. It's like a good family. It's like a happy family. where everybody loves each other.

[47:32]

When there's a big, big family, sometimes there's all kinds of situations involved that, you know, there are tense, trust and tensions. But if there is something fresh and new, it is always fresh and new experience, something more direct. And from that point, The lineage is so close that there is more direct experience because it's the experience of our mind. The lineage experience is the experience of our mind. We do take the transmission and blessing of a true lineage holder of a lama in Tibet So that one gets that lineage directly from that.

[48:38]

And there's a tremendous close relationship because that's Lama's Lama's. It's so close, so close. Lineage is so close. Like from Kunta Sangpo. to Vajrasattva, to Garab Dorje, to Jambal Shingen, to Sri Sinha, the lineage holders of this teaching, passed from Sri Sinha to Guru Rinpoche, Pema Sambhava. And from Pema Sambhava it was passed to Dakini Isha Tsogyal. And from Isha Tsogyal it was passed to his own teacher, Girmingetan Wangpu. And then it was passed to his wholeness, from Dakini Isha, so you are passed to previous Dujjomini Empower, previous Dujjomini Empower give it to his wholeness teacher, and his wholeness give it to him, and from him it's come to me, and from me it's to you. So the family is very close. It is a family of true sincerity. Because the whole practice becomes very powerful at that stage. And it's not that the others are not powerful, it is really that sometimes the way we bring our corruption into a world, we try to, that's why we said, be respectful in your samaya, means keep your mind sanitary all the time, see through your aggression and cut that aggression, is the main samaya.

[49:57]

And we don't do that. We put our aggression into our dharma sangha. Just forget about the world, even in our dharma sangha we bring that aggression. We bring that aggression in all aspects. And we try to show that who is powerful and what I can show, and all the time showing off. There's nothing to do with your true sense, but it's just showing that fantasy, showing that paranoid state of oneself. And that creates that kind of confusion. It brings the atmosphere of uncleanness. It brings the atmosphere or experience of that kind of tense, experience of that will to oneself. And that is the obstruction for enlightenment. So therefore, when the lineage is very short, very close, there isn't that kind of thing. It is very powerful. And at the same time, it doesn't mean that when the lineage is long, it doesn't mean anything is wrong.

[50:59]

All those lineage holders are perfectly enlightened teachers. But the Sangha, our whole world has to be very open and very kind. Kind from the sense, not saying that I'm more superior and you're inferior, so I can be kind to you. That's not called kind. That's called aggression. It's called aggression. It's opposite of compassion. Some people think that is kind. Oh, I can give more because I'm more powerful. I can see your suffering. So I'm fine. I'm really fine. And you are nothing. That's aggression. Aggression does not mean that you have to have a red face and to scream and burst out in flame of all kinds of negative words we have to say. But aggression is the fundamental confusion that one doesn't know oneself. That is the aggression, that is the real self. And we have to cut through that.

[52:01]

So Samaya is a respect. to our nature. Samaya is a respect to our society. Samaya is a respect to the world, which means our whole communication with that world, with the people, with everything. Seeing that everything is us, knowing that everyone has that wonderful nature, cherishing that wonderful nature, and living within that wonderful nature is the pure Samaya. We see the world in its true form, in its true sense. We don't see, the Vajrayana practitioners see the world in its true sense and can cherish, while the confused mind cannot cherish it. Everything is a problem. It's a big trouble. It's trouble till you die. We have the tendency, oh, way back.

[53:10]

I mean, just look at your past history. Which day do you recollect that you have the most wonderful day? You have to say, let me think. Sorry, that's already a problem. And we think that tomorrow will be the most greatest day all the time. With what? With this kind of aggression we always take along with us. It's not going to happen. It's never going to happen. So we need to make some changes in ourselves. If we are going to get, find our true sense of happiness, if we're going to cherish our life, we're going to cherish our society, we're going to be proud of our society or cherish our society, we need to make some changes in our attitude. Because the kind of attitude we have is not very positive. So, So that's kind of, you know, the whole Vajrayana teaching is based on cherishing the simplicity, the purity, the brilliance of that, our world and our mind.

[54:20]

And that's something we don't, you know, we don't do it and somehow we don't get it sometimes. And now we need to get it. Something we need to work, work it out to experience and to really cherish. the simplicity. So this is a teaching, discovered teaching of a soulless which he discovered from the earth treasure this is from the ground treasure and perhaps you know in a bit more than a year you may all find a translation of this we are doing a translation of the whole thing

[55:28]

So today we could begin now on the... When was it discovered? The year? Yes, this one. The exact year, I don't remember the exact year. But this was discovered, His Holiness was born in 1904. So this was discovered in its early part of its life, but I don't recollect which year exactly. I'm not very good in keeping the years, usually. So it was discovered in the late this century. It was discovered this century, and it was discovered I would say, in the early part of the 20th century. So, now to go to a literal translation before we begin the main teaching on this, now it's called the zapsang.

[56:43]

Zap means profound. And sang means secret. Now you heard this word called secret. We get very confused sometimes. What is that could be? And the more you hear this word called secret, the more you want to know it, you know. There's some kind of curiosity. What is that secret could be? You know, I got to know that. Now basically, many of the Vajrayana teachings are kept secret or esoteric. In many traditions, they keep the esoteric as secret because when a person is not ready for that, they do not open it for the people who are not ready for it. It doesn't mean that there is anything wrong in it. So therefore, the whole teaching within the Vajrayana Buddhist tradition, the secret, the explanation of the secret is called the... The way the Vajrayana is kept secret, or the way the Tantrayana is kept secret, it doesn't mean that there was something false in the Tantrayana.

[57:47]

It is secret to the minds, those of very narrow patterned mind, those of lots of pattern in their mind, those of lots of projection, heavy projection. It has been kept secret from them because they may not understand this teaching. So therefore it is not, there is nothing wrong with keeping it secret. It's not like, the whole thing of Dharma, there is no deception. It's naked, clear. Actually it's so clear, it's like day and night clear. There's nothing to hide. You're just so clear, that's it. And sometimes we don't understand the clear because we are so unclear. We are not naked. Our mind is filled with all kinds of patterns. So it's very hard for us to see a naked mind. The sincerity, the truth, the openness, the love, it's very hard to see. I've truly noticed that, you know, when someone has tremendous openness, sometimes people at the beginning take it, oh, I can simply take advantage.

[58:51]

No, they have such an open mind. So it's like you can dance and dance and dance into their space. And it's like you receive all the time. And one may not realize what one is receiving at some time. So it's not that, you know, there is something, the nakedness, the purity, the whole Dharma is based on the principle of the Buddha's teaching, it's Bodhicitta. the relative Bodhisattva mind and the ultimate Bodhisattva mind, which is the principle practice which you bring in the entire path of Mahayana from the Sutra Mahayana to the Ati Yoga level. Without that true relative, without that Bodhisattva mind, there is no practice of Buddhist teaching. And without that, then that Bodhisattva mind is the true sense of compassion. And where there is a compassion, you cannot have the compassion and uncompassion at the same time. One can never have the true mind at the same time. If you are compassion, you are compassion. That's what you are. You cannot be uncompassionate at the same time.

[59:53]

So the whole teaching was presented by those compassionate, naked mind, to show that the simplicity, the truth, lies in the naked, not in the philosophies, not in how things are structured. As I said last night, I cannot describe you how Bodhisattva mind is. There is no word to describe. You see through your aggression and cut that aggression. There you will find the Bodhisattva nature. That is the true essence of Bodhisattva. But we don't do that. We like to get all kinds of philosophical ideas, you know, how a Bodhisattva should be. So many puritanical ways, you know, how a Bodhisattva should look like, how a Bodhisattva should think, and how a Bodhisattva would, you know, and once in a while you do something wrong, and then you justify yourself, you did the right way, and then you bring all kinds of philosophies, and then you go to bed, and then you don't want to take it anywhere.

[61:00]

When you look inside, it's so embarrassing. It's so embarrassing you don't want to tell it. So actually in that true world, the whole bodhisattva nature is see through your aggression and cut that aggression, cut that deception. That is the true bodhisattva, the nakedness, the openness. So therefore the teaching of Vajrayana is so, in fact it's so open. It's so much space that a very small mind gets so freaked out, it's so shocking that there is such a space. There's such a world that, you know, where you think, you know, instead of all this, all the time you think of a little insect, a little being, that you could be something, one of those, you know, there is something found. We have, there is a story about the frog of the well and the frog of the ocean. One day the frog of the ocean came to the well and then he saw a well frog.

[62:06]

And the well frog asked him, where do you come from? He said, I came from the ocean. And then he asked, how is the ocean? How big is the ocean? Is it a quarter of my well? Or is it partial of it? Or you know? And he said, no, it's very big. So it's half of this world. No, there's no comparison to this world. My ocean is infinite. And this frog cannot think because there's his patterns and just he could see that much. And he said, is it part of it? So it's as big as this? No. And frog, it cannot be. It just cannot be like. And he could not believe, and he wanted to go and see this ocean, how this ocean looks like. So then they both traveled together, and then they came next to the ocean. And when he saw the ocean, and then the ocean frog said, oh, that is my ocean.

[63:11]

And when he saw the ocean, it was so vast that he freaked out and died there. So like that, it's been kept secret because it's so naked, so simple, so earthy right there that you just can't get it. So that's why it's called the profound secret. And then Khandro. Khandro is called Dakini. Now in Dakini, basically from the Vajrayana point of view, the way the male and female, the way the energy develops between the male and female, male is the side of the energy which is skill, skillful, method.

[64:22]

Male is the method. and the female is the, which holds the space. To give birth, both male and female has to be together, otherwise it won't happen. So same thing, the female at this point, the female nature, which is the dakini nature, is the space. It's the space which holds everything. So that part is our mind. In fact, innerly is our own mind. Our own mind which holds the entire phenomenal experience. Which holds the entire phenomenal experience is the essence of the emptiness. That is the emptiness. That is the dakini side. That is the feminine side. And which manifests out of that phenomenal sphere is called the male energy.

[65:27]

Which manifests out of the sphere, which sprang out as an energy, that energy is the skill. But there is no energy without the sphere, and there is no sphere without an energy. So that's called the union of the mind. The nature of the mind is like emptiness and skillfulness, fundamentally unique to it. There is no mind without any phenomenal experience and there is no phenomenal experience without any sphere of emptiness. So sphere of emptiness and the phenomenal energy is fundamentally there. And now balanced into that, understanding clearly that nature is called enlightened state and not understanding that is called the corruption. All happens. It is actually the clay of the emptiness too. in a confused way, not seeing that, not seeing that situation clearly. The situation is not clear, that's it.

[66:29]

So this teaching is the truth, the nakedness, which is the profound nakedness, the profound secret of the essence, khandro, nyingtik, is like the heart drop of the dakini, like heart is so important for us. Our heart is the most precious of this body. Without heart, we don't exist. We won't live long. So we keep our heart as so precious. I mean, we can live without one lung. We could live perhaps without a kidney, but we cannot live without a heart. Or we may need to put some implanted artificial heart, whatever, but you can live without one lung, absolutely. You may only have one lung you could live. But you need to have a heart. Whether it's your heart or whether it's somebody's heart, you need to have that heart to live. So therefore, the drop of the heart is like the essence. It's so precious that we would care our bodies so much like the heart.

[67:36]

We care about our heart more than anything else. When we hear that we have a heart problem, we get more conscious than hearing that we have a kidney problem. You can do with your kidney. I do have a kidney problem and my doctor says not to eat meat, but I think it may be okay. Not as serious as my heart. So like that, like that, the heart, the essence drop of the heart is like the nakedness, the teaching of the enlightened state being presented. is the teaching of the preliminary of the Vajrayana teaching. Preliminary for the Vajrayana. It didn't say the preliminary for the Hinayana. You have to remember that. It never said that it's preliminary for the Hinayana. It is the preliminary for the Vajrayana practice because Vajrayana practice is so profound.

[68:36]

And you are starting actually from beyond the other yanas. So therefore, The essence, heart drop, like we will cherish it, like we will take care of it. And that zung juk, you know, lam ki is the path. The wheel of the path is like if we have to travel from here to any distance, like car, in those days there was the chariots. Chariots are the ones which you will travel, you know, like the wagons, you know, like the cowboys travel. Wagons are the ones... which you go from east coast to west coast in a faster way than walking. So today that has been presented, changed new form, and that is Sarkar. So anyway, the wheel of the Dharma, the wheel of that chariot, this practice is the wheel of the chariot, the wheel of that thing which leads us quickly towards our realization of that naked, open, simplicity, true nature of the enlightened state.

[69:42]

So that's the name of this Wundra teaching. Now, the teaching begins with the word called Aum Swati. And Aum Swati means may it be auspicious. Now first of all, in all Vajrayana teachings, we realize how precious it is for us to hear the Vajrayoga teaching. And we realize how precious for us to have this precious human body. Now, precious human body, though every body is precious, but to have a precious human body, there has to be 18 great qualities to have a total precious human body. Without the 18 great qualities, it is hard to We call it a precious human body. Perhaps we will later find out why it is hard. So, even we as a human being, there are all kinds of human beings.

[70:55]

But all kinds of human beings are not called this term called a precious human body, though everybody cherishes and takes care of their life in the most precious way. Even the animals take care of their themselves in the most precious way. And from that point, we're not talking from that point that they're not precious. From that point, everybody is precious. But precious in an extraordinary way that what kind of faculty you have at this point to develop further and understand you further, that is called the extraordinary or precious human rebirth. So there's a difference. Not that nobody is precious, everybody is precious. Every living being is precious, therefore Bodhisattva come and to benefit this being because they're all precious and because all they have, all they're precious in nature. But at this life, whether they have this whole qualities to be that, have that higher faculty to open themselves and to connect themselves, that is a question.

[71:59]

And from that point, you know, what is called as a precious human body, that we are not born as an animal, that we are not born into a hell realm, or into a hungry ghost, or into a titan, or some kind of strange state of experience of samsaric life, that we are born into a human being. And not only we are born into a human being, but we are born in a state, in a country, where there is an openness. where there is a dharma flourishing. If there is no dharma flourishing, then there is no way of knowing oneself. And it's just like, there's no way of, no one telling you to look through your aggression and cut through your aggression. There's no way of knowing oneself, no way of working with our own state of mind. So there is no way to find one's own true realization. So, to be born in a place where the perfect condition for hearing and the downward fluorescent.

[73:02]

And to have all the limbs is very important. If you do not have all the limbs, then again, if you are deaf, you could not hear what is being explained to you. Or if you do not have your tongue, you could not talk and you cannot communicate. So again, it prevents you from that. It prevents you on a great degree. So these are like the, you know, it is kind of important in a way to see that we are perfectly well from that point. And that our views are not distorted. Our views are not corrupted. That we don't see that aggression is great. That we really see that aggression is a very major sickness we have and we have to deal with that and we have to overcome it. And to have the clear vision is the right view. And when you start to think that the aggression is great, you're on a completely wrong track. And that's called that you're born in a place, if you're in such a country where the society or that kind of society believes in a structure like that and functions like that, then you're not precious.

[74:17]

Again, you lose the preciousness of your life. So therefore, to have the right, proper understanding, the proper view of your, the proper view is very important. And to have devotion to the state, the dedication to the state, the cherishing to the state is called dedication. The cherishing of knowing the truth and cutting through that is called devotion. And to be committed to that, to be disciplined to that, so that one can work on it. And then, there are other factors like that. The Buddha came to this world, and even if the Buddha had come, the Buddha doesn't give teaching, there's no benefit to the belief. We would never have understood this thing today. It is due to Buddha Shakyamuni's kindness that we could really look intently at how we can work on it, something he discovered within himself.

[75:21]

And he went through it, he discovered, he saw through it, he cut that confusion and he became enlightened. So, same thing, that message. That blessing, that message was passed to us. Not that it's something foreign coming out of Buddha Shakyamuni. It's simply there you have that nakedness state of tremendous clarity. And you just need to see that that message being passed is called the lineage passing to you. The transmission passing to you. To see yourself, to discover yourself. So even if the Buddha comes, Buddha doesn't give teaching, there is no benefit to the beings. We will be always caught from one stage of samsaric life experience to another samsaric life experience. And even if the Buddha came and Buddha gave a teaching and the Dharma is not existing, there is no benefit to you either. Because we are here right now. Somehow, unfortunately, in a way. And if we are not careful, we can just live like this for the next one billion years.

[76:39]

And even the Dharma is flourishing. If one does not practice it, again, there is no benefit. and to have and to able to share with other things. So those are very important. So like that, so having all those qualities, then it's called a precious human rebirth. You can certainly make a greatest development and success and achievement on the spiritual path, which is your true nakedness, true simplicity, true pure awareness of your state. So now who holds this whole teaching in the Vajrayana tradition? The relationship between a student and a teacher becomes extraordinarily important. Now the Vajrayana teaching, all Mahayana teaching, basically the difference between a Hinayana teaching and a Mahayana teaching. The Hinayana teaching, you can hear it, and you can just give that message to other people.

[77:47]

What you hear, you can just tell them. It's called Nyen Tu. You hear it, and then you can tell them. Basically, Nyen Tu means just hearing it. So, you hear it, and you can pass that message to others. That's the Hinayana teaching, the general teaching. Something that psychologists work in that level. It's hard that psychologists have the state of the Hinayana realization they can transcend samsara. But at least they can talk in the level of the world, you know, how things work, how to eat with your folks. If you started to, you know, put your mouth on the table and you go to a psychologist, he will say, you should not do that. It will just create a big problem in your family, so you better eat with a fork and a pen. So that's what the psychologist is going to tell you. That much is. There is no more than that. So...

[78:48]

So, now on the dharma path, it is more than how we eat and how we behave. It's something to work within ourselves deeply. And for that, the old Mahayana teachings, cannot be given and cannot be transmitted without a practice and without a realization. That is the true tradition of the Mahayana teaching. One cannot give an initiation without receiving that initiation and without practicing that initiation. It's a big thing. It's not a small thing. Because it is based on such an openness, such a nakedness and such a directness that it has to be transmitted in that directness. So from that point it has become a very sacred Vajrayana practice, transmitting the whole thing.

[79:59]

The whole relationship was very powerful because transmitting the nakedness. It was a powerful situation for the veils frog to be introduced by that or ocean frog, that nature of the ocean, which was so powerful that it just freaked him out. So it has to be a living experience. I'm not saying that you're going to freak out, you know, just like that. But if you're not careful, you know, all things could, you know, we could just put ourselves back into the, way back into our old bad patterns. So same thing. Now this teacher relationship from that point becomes so important. Now how the teacher is chosen in Vajrayana and how a student is chosen by a teacher in those days is very... in those days when you look at the history of Mahasiddhas, when you read through all those things, there are many ways how the teacher is chosen.

[81:06]

First of all, When you see your teacher, there's a tremendous joy. There's a tremendous, all your hairs will just open up if there's a karmic connected teacher from your many lifetimes. Then you will understand what the teacher is telling you. And there's a tremendous powerful situation taking that time. That's one way. Second way, the teacher, the teacher should have The teacher should have the quality of the whole three yanas. The teacher should have the tremendous compassion, working with our neuroses in whatever style we need. Maybe you need in a very rightful way sometime. It's true. There's no need to hesitate. Because our main thing is to cut through your aggression in any way, whether in this peaceful way or in a very regretful way.

[82:13]

And then you will be able to cut through that. That's how the relationship becomes so pure. It's a mutual purity. There is no mutual deception. And the teacher also looks at the student. Is it a true student? Is it really going to practice? Is it really going to commit oneself? And that's how it happens. And when those whole conditions really meet, then there's a powerful experience. And then on the path, the student will go through one's own neurosis because there is neurosis and one will work it out and one will see the changes happening rapidly and one will see more and more things opening and you see the other side of the world which you have never seen before and you start to appreciate how open and how great you can be instead of seeing that little insect and the little human being you always used to think.

[83:16]

So there's a sense of joy, a sense of openness, a sense of tremendous working in that situation with one's own neurosis and aggression, which we have from long time ago. Cutting through that and experiencing the clarity within that. It's like seeing a jewel in the rubbish. that when you find a jewel in the rubbish, that that's how you can see yourself in the midst of this, in the midst of all this aggression, in the midst of all the neuroses, that you can see a jewel in yourself. And to find that is extremely precious. And to maintain it is extremely very precious. So, Not from the ultimate point of view. There is no teaching to be given. Because everything is so simple and direct.

[84:22]

But we don't get it. So therefore, we like to do a lot of things. So skillfully, you are introduced to a Zafu Skillfully you're introduced to a breathing meditation. All is skillful. Which is really actually from that point is not happening. From the ultimate side is nothing is happening. From that point what I'm giving teaching and what you're hearing is not really happening. So in a way it looks like a deception. You are doing something which is really not there.

[85:25]

So we call that a deception. Now that's how the skillful relates with the deception of the experience. Neurosis is called deception. The aggression is deception. So how the skillful can be cutting through to that deception is the work of a teacher and a student. That's called the vajra pride and the vajra command of the teacher, which cuts through that and then one is able to experience the true essence of the mind. So there is deception. There's a lot of deception. From that point, whatever you're doing is deception. Your whole expression is a deception. It's just a pure deception. Now we can take the deception as a very working material, skillfully, and turn the deception for our understanding of realisation. And how far we can go with that particular deception is the Vajra command, is the teacher's relation with the student that one's own experience may once get through and once cut through that deception, cuts through that aggression at a particular time.

[86:41]

So therefore it's become so sacred that the nakedness There's nothing to hide from the teaching. There's nothing to hide. Within the essence, there's nothing to hide. But where things are related in the skillfulness, so there's nothing to hide from the teacher's point of view. There's nothing to hide. Everything is just raw and naked. And it's just for you to be there to taste it and to take it. So therefore, able to understand from that point which the teacher becomes the embodiment of the three times Buddha. Many historical Buddhas came, one is not able to see those historical Buddhas. One is not, we are unfortunate that we haven't seen them, we are unfortunate we are still hanging over here. We are still hang-ups in all of our patterns, in all our bad habits, all kinds of things.

[87:45]

So now, through the embodiment, through the teacher, one is able to hear the path. So therefore, the whole communication within a Vajrayana practice becomes a very powerful mandala. It's the powerful of nakedness and your deception. That teacher has nothing to hide being open to you from everything. There's nothing to hide. I don't hide anything. The way I am, in my way, there's nothing to hide. There's nothing to hide from the morning till evening. So it's become a big challenge, it's become a big test. and something that the space, the negative space which has been presented to you, that you have to work that.

[89:03]

You have to work with your living situation, in all kinds of situations. So therefore here it pays, first the first supplication goes to the teacher, It didn't say that, you know, I'm not asking that, you know, that you need to make a devotion and you need to make, you know, that kind of thing. No. What it's meant, that it's important to have that kind of sense of understanding what you're relating with and whom you're relating with. That's very important to know. Otherwise, you will never know what's really happening there. You were never able to understand your deception because the education of a pet, samsaric education, the samsaric way of thinking, has developed one's aggression, one's pride, one's ego, that how important I am. that how you can show everything is so superficial, there is no nakedness. And now when you relate with that nakedness, you have to work within that structure.

[90:04]

So therefore, one pays respect to that essence, and therefore one works with whole life situation, cutting through one's aggression and proudness and one's ego, which is the pit hole of the whole suffering and fear manifest from that aggression. So therefore we pray that please bestow me all the body, speech and mind blessing so that I can see myself clearly. The teacher being the embodiment of all the Buddhas. Please quickly take me, please quickly put me on the stage. May I experience the four kayas. the dharmakaya, sambhogakaya, ilmanakaya, and sabavikakaya. The explanation of these four kayas will come later. I mean, for those who don't understand, I will explain it much in the later part. The whole process of the Wondra teaching will relate in all these levels.

[91:08]

to able to reach to the nakedness and to a presence of the realization, this profound tema of the ngondro. Here, his whole essay, he's explaining it very clearly and very easily that we could understand.

[91:41]

@Transcribed_UNK
@Text_v005
@Score_89.32