Charismatic, great lovers, because their energy is so much into that blissfulness that wherever they are, they will attract that blissfulness among them, because it is, we become part of that blissfulness, or we become part of that clarity. And if it's a clarity, that person may be able to show you guidance into your life through his strength of the clarity, how things can manifest. But of course it's not the ultimate, you see, and that can also change, it's not permanent that can also change. But we simply cannot get stuck there, there will be many attractions like that, but we cannot stop there, we cannot just be there, if we stop there and we be there, that will limit to see our awareness. And if it's an experience of tremendous emptiness, well, here I'm not talking about the ultimate

[01:07]

emptiness experience of awareness, the emptiness on the path of that three kinds of experience on the path. So in that way a person, in a direct communication, that person have a tremendous patience and a tremendous allowance of space, where a person is very open, very open person, and has tremendous room for all kinds of situation, so you feel very easy to relate with like that. So yet it is not the ultimate awareness, this is, this is, these three things, when these three experiences come, it's definitely the sign of, sign of a, it's a sign of a magnificent quality of a mind, but yet it's not the greatest magnificent, because this can be trapped, this can again caught you. And if you get caught, the next incarnation will be, from a very blissful experience, will be the desire realm, the upper desire realm.

[02:10]

And the next incarnation with that clarity will be the form realm, which is one of the deva realm, the 17 stages of the form deva realm, one can go there. And the experience of that emptiness will be the formless realm, where there is, where there are four different kinds of formless realm experience. So all those paths are not perfect paths, they're still imperfect, because it's still not total realization. If Madhyamaka is the path nature, why is it the, why do you say it's the essence? Madhyamaka is essence also, but as a, as introduction in, within the Dzogpa, Chimpo, Mahamudra, and Madhyamaka, the way those three vehicles have introduced, since Madhyamaka is the sutra

[03:12]

way, so therefore it is put on the pathway. And since the Vajrayana, Mahamudra, and Dzogpa, Chimpo is the Vajrayana, therefore it's the foundation and the result. But of course Madhyamaka is also the, path means where a person accumulate the merit, and where the person is able to challenge those karma without bending down to those karma. So basically they are the same nature, they are the same nature. But as appreciation in a human language, as appreciation to the stage, the Dzogpa, Chimpo, and Chagye, Chimpo definitely have special qualities in introducing the nature, while the Madhyamaka do have the special quality, but it's not like Mahamudra and Dzogpa, Chimpo. When I was studying with my Khenpo, Khenpo in Tibetan means great scholars. In the monast, abbot, actually what it means, abbot, I guess that's what the English translation

[04:20]

abbot means. But I guess the way the Catholic Church work and the way the Buddhist Church work, there's some difference in the working, because it seems to be that in Tibet, probably what Catholic abbot would mean is like a Rinpoche in Tibet. But we do not consider the abbot in that way, like the Rinpoche, so there's a difference. But anyway, Khenpos are one of the great scholars and they have a great knowledge in the path of Sutra and as well as the path of Tantra. But they're extremely great in the path of Sutra. So while I was studying with my Khenpo, Madhyamaka, through theory, how much one can get to the ultimate extent of that awareness is great, but one cannot get to this ultimate stage.

[05:20]

One can see that it does not go beyond their mind, it still gets within their mind. So I asked him one day, then how will it go beyond their mind? So then he told me, that can be only understood by the pit instruction of the Vajrayana, by the pit instruction of the Lama. It cannot be understood by our analytical mind. So in Madhyamaka, the nature of their mind is explained by theoretical way, where the nature of their mind is beyond any extreme. The nature of their mind is neither in the middle, if you try to think it's middle, there's another extreme. You cannot go to the right or you cannot go to the left. So you go to the middle, then you are sandwiched in the middle, which is another extreme. But the Dzogchen nature has this particular style in the Vajrayana, where a person goes to a direct meditation, where this morning I've explained how the pit, how the way this works, these are direct experience, the way we work with our state of mind,

[06:24]

which are not shown in the Madhyamaka. So therefore there's quite a big difference, the way the nature of their mind is explained. So therefore the sacredness in that has to be kept very secret also. And also, the way their mind arises, the way their mind should be led as it is, these are not within the Madhyamaka. These are not shown. Though the nature is that same essence, but it's not shown in that way. So then, Parinirvaja explains, sometimes if you have a good experience or you feel something good,

[07:30]

then you give that as a credential, and then you feel like, you think, you feel happy, you try to feel happy, and you are happy, kind of happy. I would not say happy, but kind of happy. And sometimes if it's something painful or suffering, then however, however that kind of happy or kind of that suffering, the way it arises, do not get distracted to that appearance and just let it be. And you know, just be yourself, he said, just be yourself. Do not go after that kind of, the way it's happy or kind of the way it is suffering. However, the warmth or happy or suffering, the way it arises, do not always raise your awareness and do not bend down to those demons.

[08:31]

Do not bend down to those demons of experience, where if we bend down, then again that experience will take us away. Again we will be out of ourselves. So, have the strength in your awareness, and release yourself, release the appearance, and your mind and body should be completely relaxed. So, however, sickness or painful or suffering, or someone steals something, or someone says something bad to you, or someone discourages you, or someone insults you, or someone beats you, or go through a starvation.

[09:33]

However it happens, do not bend down and do not lose your complexion. Do not cry. Always be, always relax and smile and be yourself. That's what we need. So, rest well. Are we supposed to treat arising sexual energy the same way we do the rest of it? Because these practices stir everybody up. What do you think? That was our question for you. We thought it up at lunch time. We need to do a workshop on this. Do I have to start a new workshop? Well, I'm going to talk.

[10:39]

How are we supposed to treat our sexual energy, you mean? It's all stirred up. Stirred up? Stirred up means arising. How are we supposed to relate with our arising sexual energy? Well, no, because then we can transform that into awareness. Oh, yes, yes, yes. So, instructions for that? There are two ways in Vajrayana practice how to relate with the sexual energy. One is, when the desire arises, one does not get lost with the desire. One would not wander with the desire, one would just let the desire arise, allow the space for the desire and you do not interfere. In that way you will be able to see the wisdom nature of the desire. That is one way. And the other way of Vajrayana, I think that is the only way how you can do, you see. But the other way of Vajrayana, if a person knows the practice of yoga,

[11:48]

practice of salok, which is called the yoga practice, the union practice, that is able to liberate the sexual energy. But that is difficult. So what you should do when the sexual energy arises, you should allow the space for the energy, you should not try to reject it, you should not try to obstruct it, but at the same time you do not interfere to that. In that way you are able to get maybe stronger kind of experience, blissfulness than sexual energy. But if you obstruct your sexual energy, then it becomes very ordinary. But of course you negotiate. Of course you negotiate, it is not easy. So negotiation is okay. Negotiation is okay, yeah? Negotiate, you know, negotiate.

[12:51]

Negotiate does not mean that the awareness is given up. Negotiation means compromise. Compromise. Negotiation means compromise. A lazy person may have suitable daily practices, or somebody who likes things magical, which I do. Yes, there is a path for everyone. So you mean to say that since you are magical, you want to have a magical path? No, but what is most suitable then for my personal aspect to do as a daily practice? That we have to see. I completely do not understand right now what you mean by magical. So what kind of magical, there would be something different. Did you ever do a Buddhist practice before? Or did you ever do a practice in Tibetan Buddhism before?

[13:54]

Yeah, I mean, I have done Guru Yoga. But as you said, you know, one should really do one, you know, do a little bit of this, a little bit of this, a little bit of this. I only heard so many of the Rinpoche monks talk about it, and that is what he just said briefly. He told me, oh, there is for every kind of personality in Tibetan Buddhism is there a practice, or that is particularly suitable. That is where I have that. That right at this stage is very hard for me to tell you. We should apply the technique of meditation with the way I have explained, and basically we should not try to obstruct our mind. We should not try to obstruct by accepting or by rejecting. We should let our mind be unobstructed the way it is. So if the mind is unobstructed in its fundamental nature, why to obstruct that nature? And if you do not obstruct it, then there is no interference naturally.

[15:00]

The obstruction creates the interference, so therefore the unbalance of the mind happens when we do not let the mind in its unobstructed nature. Whatever the thoughts arise, let it arise, and do not try to obstruct by judging them. Do not cling to them.

[16:01]

Allow the space, and do not look something in the space too. That looking itself is obstruction also. So obstruction has no experience of unobstructed. Obstruction will always create obstruction. It has no space, it has no experience of allowing, it has no experience of space. When you do not obstruct the mind,

[17:55]

everything will be in its pure fundamental nature of unobstructed display. They are all the display of your unobstructed mind, and they all mingle, they are all liberated into that unobstructed display. So, where there is no obstruction, there is the freedom. Relax your body, and relax your mind.

[19:38]

The mind is fundamentally relaxed because it is unobstructed. The mind is completely unobstructed.

[21:08]

That thought back there is empty. I am not doing anything. That's it. That's it. That's it.

[22:34]

Okay. [...] Shh. Shh.

[25:08]

Shh. [...]

[26:25]

Shh. Shh. Shh. Chirp.

[29:39]

Chirp. [...]

[31:09]

Chirp. Chirp. Chirp. So, now, Bhakti Rinpoche explained the experience of a meditator on the path,

[33:14]

that how would they react to those experiences. So, some meditators on the path of meditation, they would never like to experience something bad experience. They always like something beautiful experience, and they do not like to even confront that bad experience, and do not like to even accept that they do have a bad experience. And that kind of rejection to that experience of hardship, to the experience of painfulness, that rejection is not the perfect view. So, it's like creating a duality again on the path.

[34:16]

So, one should not reject those experiences which are painful, and should not be judgmental. It's like some people are very… they always… they cannot live without good food. They are picky. Should not be picky in the state of mind. Should not be picky always to good, and should not always reject which is not good, because that creates the conflict. That creates the duality. So, however the state of mind arises without being picky, let it be as it is. Allow the space for that, and when you allow the space without interference, then naturally it will be pure. That is the perfect view of the state of essence. And again, sometimes certain meditators,

[35:20]

when they have a very good experience in their meditation, then they are very happy. And if they have a state of arising phenomena extremely wild, and extremely crazy, then they become very aggressive to themselves. They show a tremendous aggressiveness to their own state of mind, that we hate ourselves for thinking like that, or we hate ourselves for a certain kind of experience like that. And that is again not the perfect view. To become again picky from the point where you like to have that good experience, and when that experience of wildness comes, you become very hateful the way you are thinking, the way you are going through. There is again a conflict to your own self. That conflict will never end. That duality will never end. So, however the state of mind arises, one should let it be. It is simply, one does not know how to work with the essence.

[36:24]

That is simply, one has not allowed the space, and one has been impatient. When we do not have the space, we naturally become impatient. The nature of the obstructed mind is impatient, but the nature of unobstructed mind has always patience, and always with the space, and has room for every situation. So therefore, there is no conflict. It is like that. Before, when I explained, if you have a bad experience, and if you allow the space for that feeling, or for the experience of something which you do not like, and if you allow the space, and without interference, then there will be tremendous clarity, and tremendous deep blissfulness within the stage. So that is the present from that bad experience. Now you deserve that, for instance. But we don't see that experience, because we are impatient, we are constantly trying to fight for that good,

[37:25]

and constantly judging, being picky. You are good, you are not bad. Of course, then the person who you say you are not good, is always going to fight you. But if you do not make the discrimination, then naturally the state, not being attracted, not being involved, not being interfered at the stage, by your mind towards those phenomena, then naturally the old phenomena becomes totally pure and liberated. Again, certain meditators, they do not know when to concentrate, and when to release. And that is again a mistake on their part. It is very important to understand,

[38:27]

when we need to release our mind, and there are times when we have to awaken also, from the state of the mind. Now awaken means, one needs to energize the state of the mind. For instance, if you go through a dullness, or if you go through the experience of sleepiness, or dullness, then we have to awake, we have to sit straight, or we have to awake our mind, so that the mind does not fall under the influence of karma. And if the mind is extremely like too much excitement, then one should not let the mind overflow too much. So therefore, one can relax, and one should release. So these are the two important things. One should try to understand and know, when to release, and when to arise. There are moments when we need to arise, by energizing our concentration, or there are moments when we need to relax, and we need to release those energies. So one should know those two differences, and for that, as I said, the mind and body work together.

[39:31]

There are times when we should wear certain colors of clothes, and certain diets, and certain places, like mountains, like blue sky, like ocean, those we need to relate with those kinds of phenomena also. And if one is not skillful in that, then it will be hard. Though you may go past through that, but it will be harder. So if you want to find the short way, then you should do those methods. One should be able to be skillful how to release, and how to concentrate. And now these two things is one of the most important. One of the great Dakini, Machik Labdron, she said the nature of the mind, how one can realize, is concentrate, she said, dim, it's hard to interpret it in English, I don't know. Dim, dim means be clear, awake.

[40:32]

Dim means clear, awake, and concentrate. It is more with the concentrate, because it's the path, you see. It's not the stage of the ultimate experience. So the person on the path has to awake and concentrate, and then relax and release, she said. Focus? Yes, focus, something like focus, focus, focus, she said. Focus, focus, and release and leave. Focus, focus, release and leave. There is the essence of the view. So one has to find that balance. Like Buddha's nephew, Chumgao, he did not know how to meditate for a long time. So sometimes he meditated too hard,

[41:32]

and spent too hard on himself. And sometimes a person becomes completely lazy and frivolous, of course there is no chance to awake also. And if he becomes too hard, then we would be freezing more into the energy, instead of allowing the space. So one needs the balance actually to allow the space, and within the space, the moment to awake also. If the space is totally clean space, then there is a natural strength of awakening. But since that is not so at this stage, there are moments while we allow the space, sometimes we may fall into the experience of gloominess, so one should awake within the state. So that is important. Awakening and space, both have to go together. So then Buddha asked him, he was an excellent violin musical player, how do you play your music? Your guitar string is extremely tight, or your guitar string is extremely loose.

[42:34]

And he told that if the guitar string is extremely tight, the music will never be good from the guitar. And if it is extremely loose, of course there will be no sound at all. So therefore it has to be in the middle, it has to be balanced. So he said, do your meditation like that, relax, and then also awake. If you do not awake and totally relax, you might get sleep. And if you awake too much, then all our face will become red, because we are so hot. And I think this probably might happen, I guess in this case in the West, there is not much problem with the laziness, I think. There is problem with the too much awaking. Because in the West, most people, since you are brought up in a system, where to really work with the energy so much,

[43:37]

so therefore you do not lack the point where you will be awake. So maybe you will be too much awake. I've noticed that a lot of time when people do meditation, sometimes they have certain kind of tense, and certain people even all their face become red, because too much concentration, so the whole blood stream goes to the upper part, and it's tense. So in the West, I think it's more important to relax. Of course there will be all different kinds of people in the West, but basically the tense part is more than the relaxed part here. So do not try to be too serious, you see. Our problem is being a little bit too serious. So let it be a little bit easy, not making it that serious, just in the middle way. And now again, Parurumbachi, expand.

[44:41]

And again, Parurumbachi, explain. While doing meditation, all kinds of experience and expression of the mind will arise. So while you are doing meditation, you may immediately think of a place where there is good food. You may think of an ice cream place. You may think of a place where there is good food. A hag in the ice cream. So again, one would get distracted from that, not being able to balance, not being able to... One would be moved. One would not be just able to sit there without moving. So therefore, one would against... Instead of sitting and doing meditation, one would stand up and start opening the refrigerator and get involved into it. And so then again, completely get involved into that. And then again, loss.

[46:06]

Because it's not that when we are hungry, the point in meditation, there is certain ways how the food and how the... It needs a schedule, discipline. Sometimes the gift of the karma, you know, which I said was the expectation and fear which was given to us, they will play, interfere in such a way that sometimes if they cannot distract you in any way, they will put a hag in the ice cream in front of you. And then naturally, you wake up and open your refrigerator and you will lose your sense of awareness while going through the stage. So therefore... So that's simply, Parinam Rinpoche explained, that it is... One would not be a good meditator, you know, like that. One will be a meditator who wants a delicious mouth and who will become like

[47:08]

a sadhukti in Tibetan, word for it in English maybe. A person will become a meditator who would not be able to... able to... simply in a way, not being strong. And also... who would always think about food and things like that. So, because... Now this is important in meditation. There is always like... In his Holiness Dujum Rinpoche, the Mountain of Teaching, he explained that when the time of food comes, one should eat the food. When the time of meditation comes, one should do the meditation. When the time of doing certain things, one should do those things. So in that way you are able to keep a schedule at the beginning stage and then one would have a very perfect balance in the life. Because if we do not do that, then at the beginning level, one would have a very hard time

[48:11]

how to adjust oneself. So adjustment can be made at the beginning stage. But of course, after some time, then one can be in the state all the time. And it's also not that one should not be in the state at the beginning. The awareness should be always there however our actions are involved. But one should not evade oneself when those things arise in their mind. When you do meditation, you just do meditation. However that ice cream started to distract you, you should never move. That is very important. So however the drink or however the food may appear, should not get attached to that and therefore eat the food of the meditation, he said. Eat the food of the meditation. And also,

[49:12]

Rinpoche explained, as some meditators, now the point of really a person who does meditation should be able to stand encountering different circumstances. Now that means that encountering different circumstances some people could only when it's something very something only a good circumstance is happening then they can take it. But if something very difficult is happening if there is a sickness or if someone is criticized or someone insults that person or creates some kind of gossip to that person then we are not able to carry that. We are not able to hold that. We become very sensitive and react to that. So if that happens, you know, then we become extremely, our face becomes very dark and then we become angry and we hate it and then we tell our friends how bad the other person was you know, insulting me

[50:15]

and all kinds of things and you are crying from your eyes and so therefore one is not able to equalize one is not able to equalize the different energies arising from their mind. So if that happens then later it will become a habit pattern. You see, it will become a habit pattern. It's not good because, of course, we do have a saying that sometimes if you are very emotioned, cry. If you cry, then it will be over. But there is two things. If you cry, it will be over for a while but not on the long run. On the long run, now you have the habit each time you have an emotional problem, you will start to cry. You know how to cry now. So the subconscious level teaches you to cry. So you will get into a habit of crying. And when you cry then you lose your you lose your awareness.

[51:16]

It's not that the tears will take away your awareness but you are simply distracted at that point. So when something difficult happens, one should not show a dark face. One should not you see, cry and tell other people how difficult it is. One should be able to just take it as something not serious. That's the point. One should simply implement integrate the meditation and see that karma as our past karma whatsoever is there and should not get bothered by it. It will really show how strong the strength of your mind is. It's not like some very bad people, they hate the person inside and they don't show their inner feelings too. That is not good. That's again we don't need. I guess that is more in the East. In the East, people are very strong in not showing their emotions. Even if someone says very bad to them, they would not show that. And some

[52:19]

very well traditional Eastern cultural people, they would, you would never know sometimes how bad they are thinking because they have the strength to not expose. You may think they are a very good friend to you but in the West so that's bad. In that way we are working with our karma. Again, one is getting completely absorbed into that karma so therefore you plan something dangerous and something very negative and later who pays? Ourself pays that karma. We are responsible. We will go through that paying that karma. That is not good. That should not be happening. And in the West, you know, it's like immediately jumping out. People are easy to cry in the West. People are difficult to cry in the East and easy to cry in the West. A little bit of emotion is there, you just want to tell, you know, you say, let's talk. We need to talk. And you know that when that happens

[53:22]

it's not the good time. But in the East they don't talk. They don't talk in the East. But in the West you say, let's talk. We need to talk now. And that is, so in that way they are both unbalanced. The both systems are unbalanced. They both are distraction actually. They both are unbalanced. And the both, both create unlimited karma. Both create unlimited karma in every direction because both are not liberating. You see. One is working in a much more another aspect and one is working in a much more speedier way, much more changing system but still one is getting caught into that nature. But as far as the karma goes, as far as the strength of the karma goes, able to able to express and able to release is slightly

[54:23]

lighter than able to hold inside. That will make a difference. But one should be skillful enough, one should be skillful enough when to hold and when to release. In the West there is not the balance when to hold and when to release. It's always like releasing in a way. And it's not the ultimate way of releasing. It is releasing in a way that let's talk and then you talk and then again you go to the same style to the other side also. It's not the end of the talking. You think it's the end of the talking but what you do, go to the other side and again you start the whole thing like before. So it's not like liberating into the paschal paramita. Laughter So if that happens if one is not able to

[55:24]

balance that, one is not able to equalize that balance then what kind of meditator we will be? We will be a very ordinary and a spoiled meditator who would not be able to balance those circumstances. So therefore one should be able to make it like one tastes whether it's a good whether someone praises you or someone insults you. However, one should be able to carry on the path. On the path means you are not moved by any karmas. Now that's what I mean. While a Dzogchen meditator is exposed to the karma, there is no there is, in a sense there is no protection. In a sense, the protection is the strength of your awareness at that time you have to understand. But while you go through the different practice there is some sense of protection. If you go through carrying protection, there is some sense of protection where you have the strength like

[56:26]

you have a guard you have a bodyguard with you so you will feel some kinds of protection. But while you go through the meditation it's like completely exposed. You are like the greatest martial art who would never be scared whoever comes on their path. You will just you know blow them away you know. Anything can happen. So that's the Dzogchen style. But if you do not have this strength you are not fully fully ripened into that blowing away then then it's difficult you see. Then sometimes you may get beaten up. So therefore you have to negotiate you see. That is where we find the practice. So now here

[57:27]

Patrul Rinpoche Now Rinpoche explains the Rinpoche explains the legend of the mind the legend of the mind or the history of the mind well we know the history of the mind which we are but now he explains that nature. So he started by saying the mind the mind is something without an object fundamentally in the beginning of this time is without an object. You cannot see that it is empty. And it's not empty in a way because it is clarity. It is illuminating where every thought can arise

[58:28]

every experience can become. And this arising and empty is inseparable like which is pervaded into the entire space. You cannot just say that if you want to leave it there, you just want to put it there you cannot put it there it will just travel unceasing. It is unceasing energy which will travel everywhere. And if you want to say, if you just want to say that you just want to let it go completely then it will come next to you around into your environment. And even it does not have hands and legs but it goes everywhere. And even if you let it go everywhere it would not go and it will come back to you. And even it does not have

[59:31]

a physical eye but it sees everything. Everything. And there is no particular identification this mind has which you can pinpoint into a dualistic way. From a dualistic way we can never pinpoint that mind is a form or mind is like this. This is the mind because we are out of the sense in a way. We are seeing the mind directly within ourselves. We are searching something out that is simply confusion. Even the mind is not there all different kinds of experience all different kinds of visions all different kinds of phenomena it arises and expresses. And it is not something there in a solid way it is an empty way which is naturally liberated into its empty way. And all kinds of

[60:33]

different visions also arises even it is not there. So therefore the union of the space and union of the clarity shines. And that clarity is called the dharmakaya clarity of the emptiness. With the nature of the five wisdom qualities. The primordial essence of this spontaneity where all different pure lands and all different pure projections or expression unceasingly arises. That clarity is like the mother and the son being mingled into one taste. The clarity and the emptiness is like mother and the son mingled into one taste.

[61:34]

So the nature of the mind is like that. Do you think you can realize Do you think you can realize a meditator? Or do you think you can understand all those who perceive it, meditate, or yogis? So this is a very brief kind of legend, a brief introduction on the nature of the mind. But of course, this is how we go through the meditation is to realize what you are saying here in a very every minute way. So basically our meditation how we do is the main technique in order to realize this nature. But a lot of time

[62:39]

we seem to have so many different kinds of understanding that mind can be something inside, something with a form, something with a color. Or we do not even think about it, we just see it as something so deadly serious our experience the way we go through which is like an ultimate experience not knowing that mind is empty, not knowing that mind is always that its own nature is a clarity experience. So therefore tremendous confusion arises so we are mingled within that confusion. So now the point of meditation is to evade from that confusion and work into the another way. Not the way of the karma, the way it manifests, but way of the true nature. So so so I guess we will go that far. There are many others, many other teachings here but that is how I would like to explain today on the mind and then

[63:39]

it's very important you should when all this teaching you hear important to keep, you cannot keep everything but important to keep certain very important pit instruction which relates to your mind directly, those are important you should never forget. Of course you cannot keep everything what I said but certain things, important pits you should always remember and so those written notes, you can write notes but in our traditional way our teachers never let us write note down. One reason because if you have a note you always think that there is a note you can see so you lose your awareness, you see. Awareness, what I mean is you lose your strength to understand, remember that. So if you do not write the note then you are very clear at that stage and you work with your experience directly also. That is one of the main reasons. Secondly, all this instruction teaching is so separate, it cannot be told, it cannot be shown to other people. Not because there is something

[64:40]

wrong, because it's so profound that one who does not understand the elemental ground, who does not understand the step by step they will not understand how this is until being introduced directly by a teacher. And so therefore remember the pit instruction and then it will be tremendous benefit and then implement the meditation into action. So now if you have any questions go ahead. Rinpoche, is presence the same as awareness? Would you use the same word or is presence something one works at so that eventually awareness would be spontaneous? Like there is mindfulness, there is mindfulness and there is awareness. Mindfulness will support for the awareness. Mindfulness is not awareness. Mindfulness is at the beginning

[65:42]

stage a presence able to keep the distinguish between the awareness and the ordinary mind. Mindfulness is able to recognize when the ordinary mind take place and so the awareness can so it's like the strength of the awareness actually. Of course it's the mind, it's the mind itself. Whether it's the mind which goes through the experience of samsara it's the mind which goes through the experience of nirvana. It's the mind which experiences the true nature, it's the mind which experiences the evolution. So here in differentiating these two things, the ordinary mind which usually we get involved is being distinguished, separated by that mindfulness, being alert in the state so one do not get caught into that ordinary state of mind. So mindfulness will support awareness but mindfulness is not awareness. Awareness means the ultimate in Tibetan it's called rikpa. Rikpa

[66:43]

means just seeing just seeing that nature as it is that's called rikpa, that is called awareness what we translate into English is called awareness. It's not that ordinary sense of aware, we say oh just be aware that there is a dog, you see it's not that. Of course to be aware of a dog that is more like mindfulness you see, be mindfulness there is a dog but the term we use that be aware so awareness is in most teaching it has been interpreted for just simply seeing the nature as it is so seeing means you do not at that stage when you see you do not see you are mingled within that stage but on the path it will want us to work with the mindfulness also. So presence is the presence, you can talk the presence of mindfulness or the presence of presence of awareness that is presence can go both at the beginning

[67:44]

one would need the presence of mindfulness and awareness is introduced awareness is introduced the way how to work with each different states of arising in the mind that is introduced and introduced you recognize and recognition is there which is fully recognized and then mindfulness is there not to get lost from that because we need to work at the beginning there are so many karmas which needs to be taken care so mindfulness is like the one who is helping us, is like the God slightly different I think that Yes Yes Rigpa is Dzogchen Rigpa is Yes, that is Dzogchen

[68:47]

the word Rigpa only comes in Dzogchen, it does not come when this terminology is not used in Madhyamika like Rigton the nature of the mind from the Dzogchen point of view is called Rigton Rigton, the emptiness of seeing or the emptiness of awareness, somehow the word Rigpa, seeing as it is, Rigpa and in Madhyamika is called Nangtong the emptiness of appearance so the word goes deeper one is just seeing as it is and one is working with more general appearance so Rigpa is mostly the Dzogchen Dzogchen nature, explanation Is that what you were asking?

[69:47]

In Sakya tradition it is called Seltong Seltong the emptiness of clarity in the Madhyamika it is called Nangtong in Dzogpa Chinpo it is called Rigton What is the difference I didn't understand when to use Ha and when to use Pe Pe is the difference, Ha is more profound than Pe Ha you do not you should only do when you are of course you do this both things privately you don't do this Pe in a public place you see or you don't do this especially in a restaurant but Pe you use

[70:53]

when you especially if there is a subconscious subconscious level of mind which is very hard to break down or tremendous excitement which is very hard to break for that you use the word Pe to breaking up tremendous strong excitement and to break up that subconscious level you use Pe but Ha is a very high Dzogchen teaching where the tremendous unblockishness you see when you go through the meditation sometimes tremendous fear and whatsoever be brought so you completely throw that out with the awareness Ha you see the awareness the strength to throw all those karma in a way it's not like natural ordinary state of like Ha seeing because the strength of the awareness is so powerful at that stage it throws many karmas and many obscure things Ha all those painful painful experience is released tremendously through this experience

[71:54]

so it is more it's more secret the practice of Ha and Pe is you do it to break up the subconscious frozen states and excitement both should be done in a quiet place yes when you use Pe like let's say you have an obsession of some kind you can break through that obsession yes you say Pe and then you just let the mind because right after the Pe it has like dismantled that obsession it dismantled that obsession so once the dismantle of the obsession take place for a while you will see a clarity but again the habit is there it will come back but this is how we start you see we break it up

[72:55]

break it up what is the role of devotional practices perhaps in this path practices designed to awaken the heart energy directly as a strategy now devotion within a Vajrayana practice is very important which is which is a complete trust between oneself and a trust between the teacher and the student because teacher and student mind both should meet together where there is a communication so devotion actually is like a love it's like a faith it's the faith of purity where when a man falls in love with a woman they both have a faith they both have a trust in each other that is kind of

[73:55]

a devotion so without some trust they cannot live together so the trust here is based on the total purity of the awareness where the student sees the mind of the lama within that nature and mingle that into oneself and then able to there is a tremendous blessing in that nature in mingling the mind of the lama and being in the state because it's a state of that awareness so devotion is like total trust and total trust in that is so important because one understands what direction the teaching has gone and how that state of mind is so important to be communicated so it is very important part but but it's also also of course the point of devotion is not that the devotion which is shown on the Vajrayana path is not that you know

[74:57]

the teacher is asking for some sort of devotion that you always put devotion. Sometimes I even don't want to talk about this because it sounds like that you see but from the sense it's to lead a person completely out of the dualism which means that eventually one's become fully to the same state of teacher like Milarepa and Marpa and Thilo and Naro and many great teachers in the past where they said that now there is no difference between you and me and that does not mean that now I've lost the respect in you for what you have done to me but it's simply that stage has totally dissolved where one could see oneself completely but it's important on the path it's like it's like the greatest help it's one of the most greatest help What about cultivating a state of bliss directly while trying not to get

[76:00]

caught in the bliss is that a contradiction with wanting to develop awareness cultivate a state of bliss cultivate a state of bliss if you think, if your personal experience if you think it will be good it's fine but to cultivate a state of bliss it's a natural process you cannot make it bliss because sometimes when you do meditation you would not have bliss but sometimes you may have bliss and sometimes you won't so it's difficult to say of course that we are all cultivating in a way to that ultimate happiness which is a very blissful happiness but it is hard to say that we would be able to always have a blissful thing and to expect that blissfulness it shows

[77:00]

some sense of fear which is not blissful which makes it not blissful too the HA is that exclusive to Dzogchen or can it be used in a building up meditation if you run into the same problem you can you can use it you can use it but you don't use it while you are doing a concentration shamatha meditation because in shamatha meditation you are simply concentrating that's another way of development so this is Mahamudra and Dzogchen you can use but but if you are simply concentrating you have to concentrate you just cannot say I didn't let that go in a yidam practice you are working with energy so it's a different state only in meditation you use ok

[78:12]

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[79:34]

MA HA SA MA YA SA DU OM BINJAR SA DU SA MA YA MA NU PA LA YA BINJAR SA DU TE NO TE THA RIT DU ME BA WA SU DO KHYO ME BA WA SU BO KHYO ME BA WA ANU RA DU ME BA WA SRA VA SIDHI ME PRA YA CA SRA VA KARMA SU TZAM SIRTAM SHRIYAM KURU HUNG HA HA HA HO BA GA WA SRA VA TA TA BINJAR BINJAR BAWA MA HA SA MA YA SA DU A NU DU DU RJE SEM PA DU KHYO NE DU WA CHI KHYO ME BA TE SALAM PARASHUR . [...]

[80:23]

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