That much I can tell you. Be brave to do it. Otherwise you're never going to be able to break through if you're not brave. So you need some kind of heroic mind, some kind of bravery in bringing about the liberation. Because it requires tremendous strength to break through the wall of deception, the wall of fear. Therefore we call it bravery. At the same time, it's very soft. The wisdom is not harsh. The wisdom is brave, and you could say gentle, and you could say penetrating. The whole thing is at the same time. The wisdom is not something claustrophobic. The wisdom is not something like hard. We have to be brave. And there it seems to be the whole bodhisattva, they are brave. Bodhisattva means the body.

[01:03]

Sattva means the holder of the essence. And the essence is fearless, which is what we could say brave. Fearless nature is brave. So you have to bring about your heroic nature, your bravery, and your skill together. Brave in letting go. Which seems to be difficult, you know. Brave of letting go your twenty million dollars. Easy to say but hard to practice. And when we come to the practice of cheer in the Vajrayana practice, not only your material, but you even let go the fear, the attachment to your body, which seems to be the greatest attachment.

[02:08]

And because it creates, it invites the whole geographical structure into your own phenomena. It creates the whole geographical structure into you. So you even liberate those situations which creates obstruction. Which doesn't necessarily mean that you cut your hands and whatsoever. It evens. Each time when a practice is done, a person becomes more clear. The power of that wisdom makes more complex into the body. Makes even more shiny. Makes even more clear. In fact, it's the other way around. But at the same time, there is no expectation for such thing, whether it happens or not. There's no support. What is important is the unobstructedness of the space. The unobstructedness of the space relates with your whole life situation. It relates with all kinds of practice situations.

[03:12]

It relates with your way of expressing, We are expressing with a tremendous bravery, expressing a way of looking nicely to somebody, which is even hard sometimes to a particular situations. We relate in letting it go how to completely open and completely with total sanity offer a pure speech. and a complete total openness from the mind. Complete or mature heart. But brave it. You do according to your accord. You do it, but you have to bring some bravery, some kind of notion of strength into that. If you're not going to do it, you're going to be in prison all the time. So actually, those things around you doesn't really mean much, but it really means it's your state of your existence.

[04:16]

Your own, the kind of geographical thing you're structuring. Okay, so I'm not going to speak into some meditation today. I'm not going to talk much. So is it required to be able to practice another meditation? Or just meditation is sufficient? I'm ready with this. Meditation is sufficient, but Mondo is... Mondo offers you more tools to work with.

[05:23]

Yes, but if you work with meditation, it is sufficient. But Mondo offers you... You know, our whole situation is created, the whole path, the whole nine yanas, the whole teaching has been created by our own situations. You created the whole teaching section. So it's giving you more situations to be more mindful and more clear with yourself. Yes, it's health and support. And Wondo has a little bit more special techniques there of the Vajrayana practice. When meditation, here particular meditation we are doing, we are putting into the whole three yanas together. So, it's not simply just counting the breath. It is more like dissolving, even dissolving who is trying to do the whole thing. So, gondwa is very powerful because

[06:29]

It makes, it creates an absolute, it gives you the inspiration of absolute commitment to sanity. That's the power of Mantra, which creates a very strong bond with the Vajra Master. So it gives you the strength to work with the situation later on, which actually is the result of that practice, is the two minds meeting together. But in meditation we are doing the same thing, but it seems to be more working on oneself, which means at the same time if you are very clear it's fine, but if you are not strong then you have some kind of scapegoat too. Yeah, sometimes. Not is not the meditation itself, it's one's own deception. on some deception. Because nothing is stronger like Vajrayana.

[07:34]

Vajrayana, the Vajra master is there who comes and sits you and watch you constantly in the middle of the central mandala all the time. So there is no way you can act in this deceptive way. And if you do something, you're going to break your leg or something. Right there, you're going to notice that. While in the, the whole approach of the Vajrayana Master is like that. You know, absolute, the Vajrayana practice requires absolute commitment to your practice, absolute commitment to your enlightenment. But in the Mahayana, you regard the teacher more not like that command. There's a command in Vajrayana. There's some kind of command. And of course, it's not a condemned way of command. It's a way, as I said, the discipline doesn't seem to be hazard anymore. This discipline gives you many new possibilities of opening yourself. So once you see those different possibilities, you naturally become disciplined. Your skillful wisdom comes there. The discipline doesn't seem to be some kind of, you know, you have to do it, otherwise you're going to go to hell, whatever.

[08:38]

There's not that approach. It's just you see yourself more clearly. So that creates that wisdom, the clarity, the intensity in the wisdom is the power of the Vajrayana practice. While in Mahayana, you have respect to your teacher, but teacher is more like a spiritual child. So we relate to our friends, sometimes we listen and sometimes we don't listen. So that's the approach. But in Vajrayana, he's not really your friend. He is your friend. He has a great respect for you. But if you don't do it right, he's just going to let you know. So that's the difference, I think. And the Hinayana teacher is like, you hear the teaching immediately and you expound what you hear. It's called nyen te. You hear the teaching today and you go and expound it to somebody else. It's like advice, which cannot be done in Vajrayana practice.

[09:42]

Vajrayana, the teacher, the one who teaches has to completely practice what one teaches. Completely has to have this traditionalist effect. That is the way even the Mahayana practice and the Vajrayana practice both have to be done. So there is a difference. So the power is stronger. It is called a shortcut because it is very powerful in that mandala. But actually, you have to create that mandala too. We say, we can do prayers. We can ask somebody to come for a tea, but both have to create the situation. You have to invite somebody, and the person has to come, and together when that happens, then you can have a tea. But if you don't create the situation, there is no blessing. You can pray to all the Buddhas and Bodhisattvas and all the gods, whatever, there will be no blessing whatsoever if you shut your mind.

[10:42]

You don't approach the right direction, it's not going to happen. You want to drive a car, you have to go and sit in the car and then ignite the key and then it happens. It's not going to just immediately. It's the same thing. The whole situation in the Vajrayana is very powerful. It's just good if you want, it is good. But if you just want to do meditation, you know, the problem is, you know, we are not strong enough. So therefore I'm saying with your meditation, please build your bodhisattva mind. Be brave. That's my whole point. The wisdom will start taking place. So when you have a good foundation of your practice, naturally then you are strong enough to enter the Vajrayana mandala. Traditionally, that's how it goes. Because we can't handle too much sanity. This seems to be the problem. Yes. I'm thinking of the nundro practice and the Chenrezig meditation.

[11:55]

There is a visualization in the nundro which is a little bit different or shorter than the usual Chenrezig. So I'm thinking, does it depend upon the student which is the best for them to do or is it that... Excuse me, say the whole thing, I didn't understand. I'm thinking of the nundro practice and also the Chenrezig visualization practice. And does it depend upon the student which is the best for him to practice? Or can they be worked together? There has to be work together all the time. As I said, if you don't open up, there's no way of working out, no matter what has been told to you, right? It's like on the table, we can present all kinds of drinks and all kinds of things, but unless you don't have some kind of fundamental willingness, it cannot be forced to you. So it has to be both. But at the same time, your Vajra Master or your spiritual teacher or your spiritual friend will give you advice.

[13:04]

This is best for you. It's like when you go to a doctor, you go to a hospital, you don't say, oh, that medicine looks beautiful, I'd like to take that one. So the doctors decide what is good for you. So you need some kind of trust there, you know, which we could... you know, with some kind of trust, some kind of opening up, we can say, oh, no, I just like the sweet medicine, I don't like the sour medicine. So if you, in the Vajrayana, in the Vajrayana, when you enter the Vajrayana, when you enter the Vajrayana completely, then the Vajrayana Master tells you to do that, and there is nothing performed than that. And when you do it, then when you do it, then you see its effect. But you may not see the effect. You can't make the judgment too early. If you don't see it in the next three days, you can't expect that in the next three days. Sometimes it depends on our own capacity. With one session of practice, one with a tremendous performance, and sometimes with maybe 30 sessions of practice when we have the experience.

[14:13]

But nevertheless, you have been diagnosed, you have been seen clearly, and that's the best thing for you. And then you realize, because you do it and the teacher did it too, so there's a meeting point. But if you do not trust your doctor like your teacher, then there is, I guess, no way of working out. You know, you don't have that... Is it no-draw practice more advanced? Vajrayana practice is advanced. Vajrayana practice is definitely advanced. It is Vajrayana practice. All Vajrayana practice are advanced practice. They are not Hinayana practice. Hinayana practice is simple and more logical. Why it is logical? Because of the short sight of one's own mind. It seems logical. But most of our logical practice is Vajrayana practice.

[15:17]

It's very, very clear. But when we only see, you know, when we only can see limited things, that seems to be the most logical person to each. What does that mean? Is it more advanced than the Shinrizi practice? Shinrizi practice is Vajrayana practice. All mantras related are Vajrayana practice. Pajjna Paramita Sutra is Vajrayana mixture practice. Pajjna Paramita is called Pajjna Paramita Sutra, but it's mixture of Vajrayana and Sutra too, Pajjna Paramita. It's not entirely Sutra. Because there is... There is mantra involved there. We should go around handing out advice. Excuse me? We should go around handing out advice.

[16:20]

We should give advice. It's not that we don't give advice. We should give advice. But we have to be clear. That's very important. And I guess definitely all the relative aspects of the practice should be given advice. should be given advice. The inner practice of loosening up the web, loosening up the web of the psychological mind, loosening up the structure of the emotional state, that has to be, you know, your own practice. You just can't, you can't, it says that if you show it, what your teacher has shown to you, you show it to somebody else, it's like you give the left to somebody else, you become dark. Why? Because moment, if we give that, it's a very powerful experience for the other person. But then there's a recognition by the other person and you think, ah, I did something.

[17:21]

You don't realize that. It's very, very tricky. So until you gain the confidence in your realization, you don't give the teaching of the mind to that student. It's been all the Vajrayana teaching. It's called . It's called . We get the want, like you feel the want. We get the want of enlightenment. And the peak, , which is like now nothing can happen. means the supreme. Those stages has to be experienced. But until that, it's like you have a lamp at the beginning, you've been given a lamp in the dark, and you just give it to somebody else. Then the overwhelming experience, which we get seduced every day just by one little word. How can you not get seduced when you give something powerful? So it's very tricky.

[18:23]

So one is told not to give mind teaching to somebody if one does not realize. But all other things, yes, you can give. You can inspire that. You can give all kinds of inspiration. But that you have to relate very skilfully, working with yourself, working with others. Even your experience, the whole inner meditation experience, related with experience, with your working, very powerful, when you integrate, very powerful, and experience which come into a dream, you cannot even share with outside people, only with your teacher. Because the outside person would not know, and then you would get You know, if it's a powerful experience, but it may come in two different forms, then it just creates a fascination for everybody. And then you think you are somebody, and then you get caught. It's very tricky. So it's called the inner practice. This seems to be one of the, you know, main difference I've seen.

[19:42]

Yeah. Yes, we should give advice. We have to completely open our mind and work with the situations. But you can keep your lamp inside yourself. That will give you the strength to work with this situation. Make your lamp clear and it will automatically shine. One of the reasons why psychologists have lots of problems is they don't know how to deal with the situation. Sometimes they're able to help a little bit, but then they get caught because there is no realization. They're able to give something at the beginning through their studies, through some way of development. And after some time, when they're about to get crazy, that has reached a very powerful stage.

[20:46]

They completely get imprisoned in many levels. I guess that could be one of the reasons. One of the reasons why I heard a lot of problems with psychologists. You get overwhelming response. Overwhelming response begin at the beginning way. But after some time, then it's like simply become difficult. The mind creates a geographical structure. There is no liberation. There's no the wisdom and the skill is not developed. It's just very, very, very, I guess so, I guess so. Otherwise you see the enlightened beings, their mind is like half of one it is at the same time they are so playful. It's just like so light. They play sometimes, even the little toys, they play with that.

[21:48]

Nothing seems to catch that. There is something. Can you say a little bit more about what's meant in the Vajrayana teaching by scriptural means? In Vajrayana, the scriptural mean is... The whole technique, the whole technique of the practice, which has been presented to the student by the teacher, let's say the practice of Jindresi, the practice of Medicine Buddha, all these things which is able to heal on a physical level and on a mind level too, which is skillfulness. which with the ordinary perception, when it's not able to work with the situation, now you have a very powerful instrument to work with. So those are skills. At the same time, going deeper to that, then having even

[22:52]

Even you create that sense of tremendous bravery where you can go and give up your entire attachment, entire structure of the deception. And one of the ways of doing those things is like sometimes students go to a cemetery and practice a practice called church. And where the cemetery is supposed to create the greatest fear for you, you know, it creates the biggest fear for you. Not in the daytime, at nighttime. In the daytime we can stay, but not at nighttime. And not in a peaceful cemetery, in a radical cemetery. Every cemetery are different. Ratful cemeteries are very violent. There will be like spirit coming and asking your names and all kinds of things while you're practicing. And sometimes your own deception manifests so powerfully that you see someone else just like you doing the whole practice as long as you finish that practice. They also do the same thing. all kinds of all kinds of fear to grab you and you have to be so strong at that level you know your devotion and your understanding the host wisdom skill has to be so strong that and when you break through that then it's a very powerful experience it's one of the most advanced practice in Vajrayana

[24:16]

And then the doctrine teachings, which the teacher gives you the gem of enlightenment, and then you have to practice day and night until you get enlightened. So in that way a person finds liberation. And then those are the very scriptural means and wisdom that opens up. When you work with those situations, it doesn't become a hassle, as I said. You just have to work. When you work, you don't see the hassle. But when either we don't hear the teaching or we don't do the practice, that's where it seems to be all the hassle and conflict seems to arise. So the level of skill and level of wisdom go deeper and deeper in Vajrayana. At the same time, there has to be a jumping point, because when a student jumps into the level of Vajrayana, you are given with this technique, like working with the Deity phenomena, the Deity Mandala structure. So deity mandala structure seems to be so different to you at that time, and that person gets confused sometimes.

[25:19]

But of course there is no confusion when you hear what it means, but it seems like that you need to completely absorb yourself, completely open yourself in order to open into the practice. I guess there are levels of those techniques being offered to you. They're all skillful means. All are skillful means to let the mind see as it is. All are skillful means. All nānyāna is skillful means. Because actually you're giving it to yourself and your whole nature is open fundamentally. Your whole nature is a human. The enlightenment is a human. Enlightenment is open and clear without any deception. And we get caught so seriously, as I said. We try to do prayers into the, you know, sometimes. You look and sometimes you can get a laugh, you know. You are trying to, that deception, the notion of survival, you know, now please, please, please come in, bless me, come in.

[26:24]

That's from the higher level, that's called the lines row, where the higher view is attained. That's, that one who is trying to be so claustrophobic, sir. So those are called the enlightened. You see the truth and you see the deceptions where it falls apart. But we cannot say that. But if we completely say like that to somebody else, there's danger of, you know, there's sometimes all kinds of situations. But there's basically that's what it is. But we should do. I didn't mean we should not. We should do. But, as I said, it has to be openness. In hearing the teaching, practicing the teaching, because there has to be some sense of openness because fundamentally the nature is clear, open, and deliberate into their own nature. And that seems to be what seems to be conflicting. We didn't realize the nature. So everything is like rigid. Everything seems to be something very big, something very structured.

[27:29]

There's no simplicity. And when we project about this enlightenment, we project something very serious. Lots of power and color and something, you know, all kinds of heaviness. But it's very, very simple. Those power comes within the simplicity. It's very interesting, you know, in many ways when you look around, when a person goes from east to west for the first time, And west to east for the first time, for the first time there's a very powerful connection. I'm not talking from the level of enlightened mind, but the level of our own ordinary mind. Because when you first go to the society, everything is so curious that there's a total openness, embracement in you and the other person.

[28:32]

When you go from, it's like beginner's mind, what Suzuki Roshi mentioned, beginner's mind, the best mind, you know. It's like there is no gap at that time because you are just, you are absolutely new and you start looking into that person and the person also opens the whole wall and starts showing you the whole thing. There's an interesting celebration taking place. But then once you know the customs rule, then you, you know, like when I first got to New York, the first day I walk out, you know, like over there, I was very natural, smiling. I got really confused. What did I do wrong? So that was, you know, the losing of the beginner's mind. So then I learned the customs and you should not smile in English. So that's how we exaggerate the whole situation. It loses the simplicity.

[29:39]

So when a person has a tremendous bodhicitta mind, the bodhicitta mind itself is so open and without any fear to deception, it does not hesitate to communicate on the level of enlightenment. There seems to be the beginners, like the beginners, there seems to be like that communication without any barriers. You are absolutely open and clear on that level. So, any more questions? Yes? Sometimes I'm more aware of my heartbeat than of my breathing. Is there a good idea to concentrate on the heartbeat? There isn't any particular way to concentrate on your heartbeat. The whole technique goes with the breathing. Working with those breathing is much more beneficial than just thinking on a heartbeat, I think.

[30:58]

So I think it is better to work with your breathing than heartbeat. Heartbeat is sometimes due to physical structure that we have heartbeats. And that is not really the working point. The working point is the breathing here. Now this time, you know, as we go from the breathing and we go of planting the bodhisattva mind, step by step we're going to go to Dzogchen. Which is, it's not that you haven't, I didn't explain about Dzogchen, I'll explain about Dzogchen, but this is how we go, and there are different sitting levels, different resting levels, and we will go through all these things over the next few days. Could you say something more about letting go and the desire to survive? Now that seems to be the main thing in the whole practice, whether you're working with me in a practice or whether you're working with me in a practice or Vajrayana practice or something like that.

[32:05]

You have to be brave, as I said. The wisdom. Wisdom which is brave. Seeing the situation that you are caught of that particular situation for so long. So now you create that tremendous clarity, tremendous insight which is brave. So there's a notion of brave and skillfulness to able to let it go. Even one who's trying to be brave, even you absolutely give that up. Even one who's trying to pull some kind of personality when we're trying to hold a particular kind of image, they're still emotionally related sometimes. Because many times we approach the enlightenment as an emotional state, a lot of people. something wonderful, you could take something like joy, some kind of emotional approach is there.

[33:10]

But the essence, the wisdom mind, the wisdom mind, the basic center, transcends that state. So the cause, the transcendent comes when absolutely the space of wisdom and the skillfulness is absolutely seen. There is nothing to hold to any particular situation. And holding a particular situation is the major border of a wisdom mind and an emotional mind. So what we call the wisdom mind absolutely is stainless mind. So, but at the same time, the power of the stainless smile has the power to appear in all kinds of situations. The space can manifest rainbow, the space can manifest all kinds of situations, which is spontaneous. Spontaneous. But we usually like to hold, when we reach a level of some kind of powerful experience, something, either it's some kind of clarity or whether it's an experience of emptiness or some kind of experience of great openness, some sense of liberation.

[34:22]

But yet, there is some kind of emotion there. Because we seem to be entertaining ourselves. And that entertainment is actually the last form of that notion of survival. Which like to present itself and still become like your boss. Which is the deception there. So it's hard. So when you say let go, it's really very hard. Because it's a very realistic experience for you at the beginning. You have made that discovery. You made the discovery, and that's the thing in the Vajrayana, why it is difficult sometimes. Now your teacher tells you, let go of that. And you have made this, all these years you came and practiced, let's say, you know, you came and practiced, and now you have some kind of openness experience, and then you start, and now he tells you to break it at that point.

[35:23]

Of course, you do it, and you do it, it's very powerful, but a lot of times there seems to be some kind of resentment also. It's not many years of practice. It's mostly at an early time. But then over the time, as I said, you see the possibilities open up more. But still, there's a sense of resentment. You have this openness, and it seems to be working very well. And it has changed your life. And people respect you more. And now you are told to let go of and like on the street, like a person who has got nothing. So, that is called the skillful means, you see. Skillful means and wisdom. Until enlightenment, skillful means and wisdom goes together. Until the enlightenment, skillful means and wisdom goes together. So,

[36:26]

Yeah, so you kind of have to let go that thing, and it's a lot of, I guess, sometimes, and that experience is something very, some kind of concrete experience. some kind of powerful experience you have developed, and you are told to let go. At the same time, in Vajrayana, again it explains, you do this practice, and out of this practice you get these relative siddhis. You get the siddhis of power, the grand siddhis, the siddhis of power, the siddhis of magnetism, siddhis of all kinds of situations, which you get. And now again you are told to let go of that, Again you're told to let go of that. Again you are completely stripped of your whole clothes and thrown out into the street.

[37:33]

So that's how it keeps on going like that until the whole subtle deception is absolutely freed. So it definitely needs that bodhisattva mind. That wisdom and skill become very important. It's like, you know, I mean, sometimes when it's completely very, we could say when it's completely, if your experience are not totally developed on a certain extent, it's easier to let go. But if it's completely developed, then it's harder to let go. It develops on its own experience. It develops not on the sense of realization, on the sense of a higher level of understanding, a higher level of experience, a practical experience.

[38:42]

Of course, mind's practical experience. It's like, you know, it's really, if you have only, you know, it's like, you know, if you are told to, okay, donate $3, we can let go that easy. But if you are told to donate $1 million, then it's kind of a sense of, uh-oh, ready to leave. Yes. So it's like that. And that seems to be what the Vajrayana teaching, you know, completely strip you off and send you on the street. So it's something like that. Whatever the experience seems to be putting up the deception, you know, fascination. And then it becomes limited. The doctrine of nature particularly is like the more you open the... The more taste, the more open, the more celebration takes place. That's the wisdom of all the Buddhists.

[39:44]

The more we get caught in it, then the deception takes place. So that's the whole borderline between a wisdom mind and an ordinary mind, is that between the deception, transcending the deception. And a true bodhisattva cannot arise. Absolutely, bodhisattva is not experienced until the deception is liberated. Because there's always a notion of something we expect back. So it's very hard to experience a true bodhisattva. So therefore, when we dedicate, we make the aspiration, like the bodhisattva Manjushri and all the bodhisattvas dedicated. I dedicate like that. So that's one of the reasons why dedications are made, isn't it? And of course, whatever the best we can do also. So now, also at the same time, we project sometimes that... No, I guess it's a bit confusing.

[41:10]

Sometimes things get confusing if you talk too much. So, any more questions, please? Yes? Could you speak a little bit about trust? Trust. The trust comes with a skillfulness into the discipline, which is a reference point. When you work with a situation and when you bring the wisdom and skill, then the situation offers you many different possibilities in a clear way. So naturally there is a trust. But you need to be fundamentally willing to work with a particular situation in order to gain a trust. If you're not willing to work with your situation, and if you don't have your wisdom and skill, then even your work, if your wisdom and skill are limited, the trust may be limited. But when you impose the discipline on working with those neuroses, on working with the situation, you get the trust of liberation.

[42:13]

So, trust is clarity. You see the situation clearly. That seems to be one of the main things, the reference point is imposing your discipline on the nervousness and work with those situations, however the situation is. In that way you identify with it, teaching and practice. So teaching doesn't become something abstract, neither the teaching becomes something very outside, the teaching is not coming out of the text or something, it is your basic nature. Clearly you see the liberation and you see the border of deception. At that time, trust arises. All teachings in Buddhism, the way they are put, it is through the realization and the messages, but they are our own mind nature, they are not something outside, that's the different thing.

[43:18]

It has not been told that, you know, this is the way it has been put, and whether you understand, you know, whatever, then it is not that. It is something yourself, you need to identify with it, and when the identification takes place, then there is a total trust. So I think we can leave it this morning here and just take a walk and then afternoon we will meet. Thank you. What is this? Take your coffee. Hand out. [...] begin with this teaching before we begin this teaching to explain a little bit about Dzogchen lineage Dzogchen teaching is the highest form of teaching of Buddhism

[44:53]

and there has been many great teachers of Dzogchen in the past like the great teachers great masters In many traditions of Tibetan Buddhism, all of them, even the Giluk Lamas, Sakya Lamas, Khaju Lamas, and naturally the Nyingma Lamas, they all have practiced the Dzogchen practice. The practice which is the pinnacle of the Buddhist teaching, pinnacle of the Mahati teaching. And the whole life, ever since they have met the teachers, or they have entered the monastery, and the whole time they have been preparing for the practice of Dzogchen. from a very early childhood going to study from all these smaller practices, all kinds of beginning, all kinds of preparation is meant to digest, meant to be able to understand this teaching and bring about into practice this teaching of Dzogpa.

[46:16]

Dzogpa means completion. Chimpo means great completion. And there is, what is this great? It says that the whole dharma, dharma means not literally the teachings of the Buddha, but dharma means the entire situation which is there in the space. The whole situation, all kinds of situations, whether it's a situation of samsara or whether it's a situation of nirvana. The whole thing is completed in the space of your mind. It's called so much support. Dzogpa is completion, exhaustion, or completed. Shinpo is the great, great completion, the great perfection. Whether it's the dharma of samsara, whether it's the dharma of the nirvana, the whole nine elements being complete into your mind. It's called Dzogpa Chinpo.

[47:20]

Able to hold and taste that would be great. That's mine. And there have been many teachings given of Dzogchen. By my teacher, His Holiness Tsuji Rinpoche, there have been the mountain teaching, and there were many inner levels of Dzogchen teaching, which is only given at the right time to the student. They have good preparation for the student. So, this great teaching of Dzogchen, it's so simple, and it's so precise, it's so clear, and if we did not have some kind of stability in our mind,

[48:27]

somehow we are not able to keep that presence into our mind, the presence of the essence here, the presence of the way it is, the presence of the nowness, the presence of the way it is. We are not able to keep it. In order to be able to keep the presence of that fundamental pure awareness, fundamental essence of the mind, one has to develop some kind of practice, which is called at the beginning level, shamatha meditation, which makes the mind stable. It's like yesterday I put it, that before you go to work, you're dressed up. You take a shower and you dressed up. And now you have your whole paper, your whole pen, and your whatever your gadgets, your car is well. Last thing has to be fun. Your car is running well in order to take you to the office. And the whole road is clear.

[49:30]

There's no accidents on the highway. Everything is clear. The highway patrol is functioning well. Which means the Dharmapala is happy. And your family is also happy to let you go and everything, which is the preparation of the nayanas, to the level of ati-yoga. called the innermost essence here. Nying, thik. Nying means heart. Thik means the drop of the heart. The drop of the heart is the most precious, is the most valuable thing into our life. So Nying, thik means the drop of the heart. There is no value to it. So the drop of the heart is the fundamental pure awareness.

[50:31]

which is the innermost essence of our fundamental awareness. Enlightenment. Enlightening state. Innermost essence. Inlight. Not outlight. Inlight. But to experience this innermost essence, we have to create that skillful situation, skillful mind. We have to bring this skillful mind and wisdom together on the path of nanyanas. from the, which here at the bottom there is nine years, you read, the Shervakaryana, which means the Hinayana. Patnekabuddhayana, which also falls under the level of lower yanas, but it's called Rangyal, that they become enlightened without teachers. Now, how did they become enlightened without teachers? They have prepared this during the time of Buddha. They have teachers, and they have made the aspiration that at a time when there is no teaching in the world, at a particular kalpa, at a particular year, when there is no teaching flourishing,

[51:40]

these great powerful beings make the wish that at that time I may be able to display the enlightenment to the beings. And when people get inspired by their appearance, by the display of those miraculous things or whatsoever, then people get attracted, people get inspired. And by that inspiration, it leads other people to enlightenment. So that's called the Pateka Buddha, Rangyal, you know, self-liberation. And then there is Mahayana. In Mahayana, there is Yoga, Yoga, the Yogacara Tantra. In Yogacara Tantra, there are different levels of Yogacara. Yoga is not Tantra, sorry, the Yogacara. And then there is the Madhyamika. In Yogacara school there is two schools, and Madhemika school has two schools, and also they have different various schools, all developing ultimately towards the innermost realization of the mind.

[52:53]

So the Mahayana has different levels. So basically, Shravaka, Pratyekabuddha, and Mahayana. Then there's the Vajrayana, which begins with the Kriyayana, Ukhayana, Yogayana, Mahayogayana, Anuyogayana, and Atiyana. So we are talking on the last level here, which is called the Atiyana. Ati. Ati means the pinnacle, the peak. Ati means pinnacle, the peak. And yana means what we hold, like the vehicle, what we hold, the vehicle. So that is what a student of Virginia, a student with PEP, makes this whole preparation of this nine nyanas so that one is able to understand and get the taste of the atiya, but clearly, precisely, without any deception, without any fault and anything.

[54:01]

So one has to create their situation skillfully. And this teaching has been expounded by the great Jigme Ling. the holder of the Nyingtik lineage in the Nyingma school. In Nyingma school, there are various schools. There's a school, Nyingtik school, Jangter school, many various schools, but they all are slightly different styles, but they are all directed towards the same state as far as the Atiyoga level is concerned. It's the same. So Jigme Lingpa was the holder of the Longchengyinthic tradition. And Longchenpa himself, when he was practicing in Tibet, it was written in the history that at that time he went to the mountains and he was in a cave in winter.

[55:14]

In winter he was meditating in a cave and he had hardly any clothes to kind of comfort him. And he didn't vent looking out for those things. He absolutely dedicated his life for enlightenment. And he meditated even in the midst of the cold. And the only thing at night he has to wear is a sack. we took that kind of painstaking, that kind of effort into the practice. Because without an effort into practice, there is no result at all, there is no achievement. Like the obstacle for practice is laziness. That seems to be one of the main obstacles. And we have to kind of raise up. And we know the... outcome of those situations, able to fall under the obstacles of those laziness, then one may be absolutely, the whole past become unclear.

[56:17]

So therefore, we have to clear those kind of situations which are not very favorable, not very progressive for the practice. and kind of raise, highlight your mind and think, you know, think on a greater vision. The great vision, particularly the Vajrayana and Mahayana and Sopha Chintu, one has to have a greater vision. And when the greater vision includes the notion of bravery, the notion of skillfulness, the notion of wisdom goes deeper. So that's how Longshinpa, in meditation at that time in Tibet, in the cave, And the food he was consuming was called diu chiu ling. Diu chiu ling means the essence of the pill. When those yogis go to the mountain, they don't have time to cook. It's like these days when people are so busy, we don't have time to cook food because we find a lot of time wasted while we don't cook food.

[57:25]

So we go to the restaurant and cafes and have a snack or whatsoever, something like that. They take a pill, one pill a day. The whole pill holds the essence of the practice. and it keeps you completely rejuvenated, taking that pill. One pill a day, it constitutes a whole food, and they stay for like 28 days. It's 28 days to 30 days. It's called the practice of Gui Qi Lei. So that's how Long Xin Pa, Long Xin Pa made that much effort, painstaking, we could say, And that's how with their day and night practice, day and night effort, then they become realized. And if we are to follow that same example, we are to follow that same path, same foothold of enlightenment, then I guess perhaps we also have to make some kind of effort all the time, even when we are in our comfortable house, to hold that view clearly.

[58:38]

It didn't mean that you are deprived of your the situation, how you're living, but you need to have a clear view on that state. And then practice it. Dare not. Hold that presence, not to be distracted. In that way, a person can find the greatest issue. Otherwise, with the laziness and wandering and all kinds of distractions, I don't think we can overcome all deception that easily. It's not easy to overcome deception. So this is Jigme Lingpa. Jigme Lingpa is his student, Longchenpa's student. During the time of Jigme Lingpa, Longchenpa was not there. But Jigme Lingpa saw Longchenpa in a vision. And Longchenpa gave the whole teaching to Jigme Lingpa in a vision. And this was the experience of Jigme Lingpa, which he later wrote in facts, which people quote.

[59:39]

It's a very clear text here which explains all kinds of wrong views into our practice and how we get caught into those wrong views. So the teaching here As is explained, Nyingtik, as I already explained, Nyingtik, or the innermost essence of the nature of all the beings, which is the Buddha nature, he's explaining the Buddha nature here very clearly into the innermost level of essence. The levels of teaching which is explained on the Buddha nature. And here the level of the teaching explained on the Buddha nature is from the innermost essence, which is called the Dzogchen teaching. And Dzogchen teaching, when a person hears Dzogchen teaching, when a person does Dzogchen teaching, one has to be... Once you hear Dzogchen teaching, you should do the practice.

[61:00]

It's very important. Or you should at least keep your samaya, some kind of bond with the teaching. Because if you do not pay respect, there is something dangerous also at the same time. Dzogchen teaching is not You know, when absorption teachings are given, the Lama asks the permission from all the Buddhas and all the Dakinis and all the Dhammapadas. It's not easy. Because absorption teaching has to have tremendous sanity. It's the absolute display of the sanity. If one person makes a mistake, it's like all gauges of electronic things. If one person makes a slight mistake, in some way, the whole thing will be curved like that. It's like, it's a field filled with electromagnetic power. That's the kind of thing we're talking about here. It's the ultimate display of the, it's the ultimate display of our innermost essence. But there's nothing to be, you know, I'm not kind of scaring you.

[62:03]

What I mean is, you know, that kind of essence, which has to be respected. And that essence is called, from adoption level, deval, is maya. samaya. Samaya means the bondage, the bondage to that nature, which we are. And when we break that bondage to that nature, we fall under the obstacle, we fall under the category of deception, which we are at this particular stage. Because we are not able to hold a clear view of our true nature, so therefore As I said this morning, something went wrong somewhere, so then this whole disappointment, this whole experience of the hurt manifests. And where does that hurt? That hurt experience is called the breakage of the advantage, the breakage of the vow into ourself. It's too hot, you know. Open the windows. No, it's fine.

[63:04]

It's fine. We have to start. We have to start. That's when we get hot. That's when we get hot. So samaya, the samaya principle is very important. The samaya principle relates to one's own self. The able to maintain the view is the principle of the samaya. It's the principle, the principle of bondage. And how that smaya will be, how that smaya will, that will, let's say, how we can take along that smaya, take along that bondage, is able, preserving, maintaining that essence, maintaining that presence of the view, the view of the enlightenment, the view of the Buddha nature all the time, is maintaining that bondage, maintaining that smaya.

[64:08]

And for one second, you lose the presence of the Buddha nature, you're caught in the deceptive world. That's called the breaking of the vow. And when you break that, you fall into the pit hold of samsara. And then, again, we experience the whole expression of our mind as a chaos, not as wisdom. So this teaching is called the Lion's Role. This is the Lion's Role which subdues the rampant confusion and misunderstanding of those meditators who have abandoned materialistic attachment to meditate on the innermost things. This is so great that Trungpa Rinpoche has translated this whole text of Jigme Lingpa. The Lion's Role. Now, lion's roar is an analogy in the teaching. In Tibetan Buddhism, there's lots of analogy.

[65:11]

That's a wonderful way of putting the teaching into identification with ourselves. Now, lion's roar is a way of expressing that the king of all the animals in the jungle is the lion. And when the lion roars, all the little animals freak out. They just can't hold it. They just got small and shrinks. Same thing with the truth of the wisdom. When the thunder of the truth manifests, all the little wrong views just simply shrinks, freaks out. That's the whole meaning of nine straws. which subdues the rampant confusion, there's so many confusions we have into this world. It's called talok medawa sunge tuk chu. There are 360 views in this world. More than that, actually, there's no end. There is no end to the views, basically.

[66:12]

But generally, there is 360 views, 60 ways of approaching philosophy, 360 doctrines. There's so many kinds of views, all kinds of things. And when the essence has been proclaimed, then all those lesser views become small. Even in the teaching of Buddhism itself, when the Dzogchen teaching is manifested, the Hinayana teaching and all the lesser teachings become small. There's a great deal of practice of cause and effect. The Dzogchen teaching transcends cause and effect. So it's very high teaching. It transcends cause and effect. It does not fall in the category of cause and effect. And a person who has not some basic experience, other practice, and not have a clear understanding, clear hearing, or have some misunderstanding of the doctrine, or you have not been clearly told, or even if you are clearly told, but you can become a spiritual materialism on a very high level, on a very discursive level, if you are not clear with your own capacity.

[67:41]

Your capacity has to function at that level. So actually the level of capacity which functions, if a person does not have the whole capacity to maintain that present all the time, what one should have is a clear bondage, a clear respect to that nature, and try to maintain that present as much as one can into a practice of it. And one of the way of looking into situation, it's like yesterday we went through, who is doing for whom? It's the whole space at that moment is so open, so clear, that you see the whole deception is taking place, doing something instead of you. And that's called cause and effect. Cause and effect means grasping mind, grasping projection, entering into the spirit of your mind. who is trying to entertain, who is trying to make every situation into its territory, who is trying to bring every situation into some kind of compartment, some kind of category, put things into those shelves and categories is called cause and effect.

[68:47]

And naturally, the nature of their mind, when a person manifests that kind of particular deception, that kind of one has the experience of that particular deception, particular kind of grasping, that creates some kind of entity, which entity is called cause and effect. That kind of action has a reaction. That kind of grasping action has a reaction. However the grasping situation expressed from the nature of the mind, whether the expression is a positive energy or whether the expression is a negative energy, however we cling to those positive energy or negative energy, that particular grasping, particular The way of holding to the entity or holding to the expression creates a way of illusion. And of course, cause and effect is also illusion. It's not that cause and effect is something concrete.

[69:49]

Everything is impermanent. There is nothing concrete into anything. But at the same time, even if it's not concrete, it does appear into their own different entities, into their own different structure of life. Like in our dream, there was nothing there, but everything appears. From where? From the blue sky. From where? From the space of the mind. Was there really a blue and a red and a yellow what is there? There wasn't. But at the same time, the expression of the mind can manifest like that. So those particular expressions of the mind are called the activity, on an enlightened state, it's called the activity energy of the Buddha mind, which is the Sambhogakaya and Nirmalkaya level. The Dharmakaya level is this spacious clarity, total space, like the mirror. The mirror itself, there is no form, it's clear, but anything can appear in the mirror.

[70:52]

But whatever the appearances are, it is free and it's open and it's without any grasping by their own state, by their own nature. And that seems to be the essence. That seems to be the nature. And when a person does not recognize that nature, then we kind of have a grasping to this particular form, this particular energy. And that kind of particular energy, particular form, having a grasping to those, then a person completely gets caught up in some kind of compression of energy. And the energy creates vision. Energy creates different phenomena. And how is this energy? It cannot be described. Where is the energy? You can point out. Where does the thought arise from? You can point out. How is the thought? You can touch it. Is there a color to the thought?

[71:57]

No, you can't touch it. Is there a form to the thought? No, you can't touch it. Now how is this thought? You cannot describe it. And is it something concrete? No. So it's a big question. So Buddha himself said, when Buddha first got enlightened, Sapa, Shiva, Sapa means profound, Shiva means peaceful, be an old description, clear, the nature of the mind, clear, uncreated, unfabricated, Like an actor, I've achieved it. To whoever I try to explain, no one understands. So I remain in quiet. I'm not going to say anything a word. Because nobody understands. So Buddha didn't give teaching for seven weeks after he got invited. Because nobody understood.

[72:58]

At the same time, it was a sign of the respect for that nature that the situation was created by Indra and Brahma, the king of the universe, Brahma and Indra, powerful universal gods. And they came and offered the thousand golden wheel to Buddha and asked him to turn the wheel of Dharma. as a gesture of respect towards their essence, so people would truly practice with their heart, then the first Buddha didn't give the doctrine to change completely for noble truths. The truth of suffering. The truth of it. You recognize the suffering, recognize the causes of suffering, and abstain the causes of suffering, and then keep the peace, which is in the practice, which is very clear, and which is very precise, and you can understand. which still is a cause and effect. He did not say a word of the ultimate view of the Christ. And then gradually he taught how to transplant the bodhisattva mind on the mind.

[74:05]

And finally he gave some Vajrayana teachings, colored chakras. So if you look at the mind, where is the mind? There is no color to it. There is no shape to it. And if you say it is in the body, you can't find it. If you say, if this finger is the mind, if you say, is the mind inside my heart, the mind inside my brain? No. If the mind completely stays into the brain, a dead person also has a brain, there isn't anything. A dead person also has a heart, but there isn't anything. So where is this? How is this? It goes beyond description. And we could try to think. We could try to look all over. And it simply becomes a search, external search, which will never end, which will never end.

[75:08]

Because the projection mind keeps projecting. And now if there is something concrete there which will kind of look into it, no, it is neither there. It's free. It's like the mind itself is like that clear mirror. The clear mirror, there is nothing, it's clear. It's the same as mind does appear, there is that expression, but all of those expressions are freed by its own nature. Without that particular deception or grasping, mind is free all the time. Mind is open by nature. Mind is liberated in their own place. Every arising is liberated by its own place. That seems to be the problem. We have structured, we have framed the whole space which is free.

[76:09]

And how we frame the space? How we frame the space which is so free is because every arising state, expression of the mind, the expression of the mind, we somehow, we cling to the expression of the mind. It's a confused energy, confused intellectual, it's called, confused intellect of the mind. So, Every expression of the mind seems to be a problem for us once we didn't see the liberation into their own arising state. So when you hear the doctrine, you see the spaciousness of the mind. So it's almost like if the person does not have some kind of stability, abiding state experience from the earlier levels, then it's almost like so spacious.

[77:12]

So spacious, you see the spaciousness of the mind. Now here, you're not really working with the breathing. the whole Dzogchen meditation transcends the breathing. You can see that the mind itself transcends the whole thing. At the same time, your scatterings are strong, somehow the opening is less. So that's one of the reasons why we build it, why we build it, you know, some kind of stability into meditation. So anyway, anyway, in the Dzogchen, how a student has to approach that practice, you do a good practice. You do a good practice, whatever the preparation you have made before, whatever the old-fashioned it is, you practice. Whether you're doing with the breathing, whether you're doing with your Vajrasattva, whether you're doing the Guru Yoga.

[78:17]

And then, Now as we explained this morning, now that whole deception, which is very powerful, very strongly grasping, very strongly clinging, that no longer kind of keeps you. When a student experiences no longer the deception repeats, and even if it does repeat, you know it, and you're able to free it. At that time, then the whole situation is very clear there that how you can free the mind of it. It's called the nangwa denzung. Tilopa told to Naropa, O sun, you would not be caught by arising or caught by periods, but you would be caught by grasping. There is nothing wrong with the periods, nothing wrong with the arising, but mind itself clinging, imprisoning itself.

[79:25]

And now, of course, we can kind of feed ourselves intellectually or somewhere, or we can have that kind of understanding, but put it really into practice seems to be really hard thing. We always look for some reference point, and in Dzogchen there is no reference point, it's the mind of the space. There is no centre in the space, there is no fringe in the space, there is no corner in the space. Absolutely, space is free all the time, and it's clear all the time, it's basic sanity, it's clear. And at the same time, space is not an empty space, but space has clear horizons. And none of those arising is something space make a big deal to those arising. Space never make a big deal when there's all kinds of clouds arises, all kinds of rainbow arises.

[80:33]

Neither this space ever proclaimed with a big gigantic loudspeaker, you know, saying, today I have, you know, shown this beautiful rainbow to all of you and you have to, you know, you have to pay credit for me for doing that. And then tomorrow, you know, since you didn't pay credit to me, today I'm going to be very cloudy. And that is where the whole deception, the fear, when the space manifests like that, then the whole space becomes frozen. The space becomes to leak out, or the space becomes to freeze. And then there is a neurosis in the space. The way the space expresses itself becomes a neurotic expression. It loses the sanity. The bodhisattva mind is no more there at that time. So, it's a

[81:37]

Space does not claim one minute big deal, whether it's a rainbow or whether it's a cloud. Cloud is a cloud, rainbow is a rainbow. So, where there's a good thought, there is the good thought itself. Whatever the thought is, thoughts by nature, they are free. Because when you look into the thought, you look directly into the nature where the thought arises. They are empty by nature. There is no gross substance at all. Thoughts are free by their own nature. If you leave them like that, they just... Thoughts freeze by themselves. But since our clinging, our grasping is so strong that we kind of keep maintaining, maintaining, keep maintaining, maintaining some kind of identity which we can never succeed. And as a clear result, as the truth of that, it always we find disappointment into our life.

[82:45]

We try to hold something which we never get all the time. Why? Because things are fundamentally open and fundamentally liberated. And when we try to grab something, grab something all the time, make all kinds of territorial situations, all kinds of possessions, and things never stay well. Because they are free by nature. That's their nature. And when we try to cause something, it doesn't work. And that hurts, and then we get hurt. We try to survive, we try to maintain something, but we didn't know how to truly maintain it. A true way would be a letting go. In that way it allows lots of breathing. You're very healthy. Your whole body is filled with oxygen and you're growing and you may even have possibilities to grow lotus from your hands and from your bodies.

[83:52]

There's no end to the space. You can transform from all levels of energy, from the Padma family to Vajra family to Buddha family to Karma family to Ratna family, all kinds of unobstructed display. Unobstructed display of the essence of the Buddha mind is the activity of the Buddha mind. The whole thing is always there. This is how the nature of all is free, always clear. And when we try our deception, what it does is try to hold something which is open, which is free all the time. So actually, the deceptive mind is like a paranoid state of mind, which is a deception. So one has to be well with the breathing, for instance, so keep unfolding that, you know, breaking the walls of the deception. So all thoughts, all thoughts, fundamentally, they're free.

[84:55]

Fundamentally. If you leave them, they just, it's like the clouds appear from the sky and they dissolve into the sky. And the sky never make one single big deal, one single moment of complaint whatsoever. They're the only. It arises, and they get liberated. At the same time, when it's arising, it's not that here it is arising, then after some time it's going to be liberated. After some time it's going to be... Arising itself is emptiness. Buddha said, form is emptiness. Emptiness is form. Without emptiness there is no form, and without form there is no emptiness. The word cannot even describe the essence of it. The word can only describe a limitation. Like as much as a word describes a sugar, that's the only how much a word can take a person on the path.

[85:56]

And then one has to each person has to taste that own wisdom. So it's optional. all the... Dzogchen does not... Dzogchen's presence, the essence, is an abiding state also. Clear abiding means that presence is clear all the time. And whatever the movement takes place, in the midst of all these movements, the clarity is always clear and open. which we could say like the movement of the water. Water is not moving, but the movement.

[86:59]

So presence is always clear. There is nothing affected to the presence. Water is water. Presence is presence. but at the same time all kinds of expression, the way it manifests, which is the nature of the mind, the difference between a mind and what we call inanimate. The rocks and trees and plants do not have mind. There is a clear distance between mind and no mind. The mind has some kind of discriminative awareness which knows what is good and bad, or which knows itself when it enlightens to it, which is free in its own nature. There is a presence of clarity in the mind, which the rocks and the mountains and the plants do not have that clarity in. So the difference between the mind and unmind. So the mind has an expression, and that's called fundamentally the appearance of the mind, which we call relative.

[88:13]

The word relative is called the arising of the mind. And the word ultimate is called the abiding of that mind, actually, on a social level. And the arising of the mind and the budding of the mind is always one taste. Like the form is emptiness and emptiness is form. You can't separate. When you take a move, when you move your body, there's a notion of moving. At the same time, there's an openness. At the same time, you cannot separate these two things. So that kind of presence is always taking place. So on the Dzogchen level, we kind of transcend the cause and effect level.

[89:18]

And how do we transcend that cause and effect level? Seeing the nature of those particular arising. There is no concrete entities in any particular thoughts by the nature. All thoughts are free. And when you let it free, that is called the continuity, the presence of the Dzogchen mind. Continuity, presence of the Dzogchen. which become deeper and deeper. It's like when we're doing the breathing meditation, you have the experience, again the deceptive started to form, and then again you see that and naturally it breaks through. Movement at the same time. At the same time you see at the same time it breaks through. And that kind of view, you keep holding and holding and holding. You work with that and finally all kinds of barriers, all kinds of blockages start to fall down.

[90:22]

And then you enter the big space. The space of where there is no fringe, no in, no out. Space doesn't have in and out, too. In and out is a concept. The whole concept started to fall down in the substitution. Because the whole concept, the concept piece of grasping, is a particular entity experience we create by that deception, which is the grasping. So it's like that kind of mind, that kind of presence of the Dzogchen mind

[91:08]

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