does not get caught by any trips, by any experiences. So, you know, one should be able to give up the entire expectation of the life. If you think, oh, I like this, so I just wanted to, you know, I wanted to be in the city because it's so beautiful. I just want to see the movie. I don't want to go into the mountains. In that way, yeah, you can do that, but how long can you do that, you know? You can do that for today, you can do it for tomorrow, and you can do it until the dead, and then afterwards again. So, the point is, we will never be able to come to the point which we will be able to free ourselves from the fear, free ourselves from the confusion. We will never be able to find that realization at all. So, by many past realized teachers said, One who gets attached to the small happiness will never attain the great realization, will never get the greatest happiness.

[01:08]

Because it is the seduction of the experience which manifests, because of a characterization too much, monumentally, across the presence, Then we create this dream and that dream. Like in our dreams, we do things. What is realistic in dreams? There is no realistic in dreams. But yet we believe in that appearance of the dream, something so real, something that's so serious. But in fact, there is not even a big deal at all. Nothing has really happened, but yet we are absolutely carried away by the appearance of the dream. Same thing, that in the dreams, if you have understood that manifestation of the dream, the energy and colors of the dream, as simply the play of your own spacious mind, then that play, no matter what it could be, did not affect you. You are absolutely, oh, this is just a dream. You know, there's the clarity of knowing. And that's everything's liberate. But because we didn't know, so in the dreams we go through so much suffering.

[02:13]

If someone's come to chop your head, you fight back, you go and find someone to help you. But in fact, it was all our own distraction. That's how one has to recognize that. That's how we come to recognize this life and the dream life, there is no difference in fact. But our own grasp is so much that we tend to think that nightlife is simply a dream and that this is something real, but in fact it is again the living in the experience of the very gross energy that is all what is happening at this stage. So we do the practice by witnessing the realization, not by saying, okay, I will do the practice just for one year. And then, you know, perhaps I will do the practice for three days or for a month or for a year. In that way, you will never get rid of it. You do the practice unless you become frustrated. free absolutely, transcending the entire characterization of all thoughts, that you are not caught anywhere.

[03:17]

That is what we need, the practice, witnessing the practice into realization, into the life. You don't say, I'm going to do practice for one year or two years. Like Milarepa, he witnessed his practice until realization. Buddha witnessed his practice until realization. And that is how they gain realization out of life. So even when it's not able to realize in one lifetime, but knowing the nature of their mind, able to do a meditation for one hour every day or for about two hours every day, you will find a big, big difference in your life. Like what you were before, the way we get paranoid, the way we get caught. Now that paranoid and that confusion is less. You will find yourself in a presence. You have a humor to your paranoid at the same time. You see yourself getting paranoid at the same time. You see yourself getting paranoid. That is the humor at this stage. But usually we don't find ourselves getting paranoid.

[04:19]

Now we find ourselves getting paranoid and then you would laugh at the same time. At the same time it hurts a little bit because one is not completely giving up that experience. One is not totally unmasking. One is not completely letting it go. You know, there's some kind of thing we are trying to keep it. We are trying to accumulate. And the point of practice is not accumulation. The point of practicing is letting... There's no expectation. You don't expect anything in practice. You completely understand your presence that by expectation we build this... By expectation we got this trap. Now we have to let go of that expectation. And until we do not let go of that expectation, we will never find ourselves to be free. We will never find ourselves in the state of the crisis. So the practice is like a stripping out practice. And as I said, when you strip out, you've got to strip out in front of the other person, you know, in realistic way. When someone is bombarding you with anger, at that stage, if your practice is there, it will heal both sides.

[05:25]

It will transcend that characteristic. The other person, you are your mirror already. At the same time, the other person sees you as the mirror, and there's a healing. Really, the communication of the healing takes place. That's how Bodhisattva heals the beings. If the both person reacts in the same way, then there's a both shivering of anger. There's a both reaction. Don't two-step initiation take place instead of the healing initiation take place. So that's how... So that's how constantly we will be faced in the experience of their life due to that many karmas of the past. We still do have certain fear grasping to ourselves and that will manifest into good circumstances and bad circumstances. Now these are the two main experiences of their life, good circumstances and the bad circumstances. Good circumstance means you will be faced by people who love you, people who think you are very nice, and people who take care of you.

[06:31]

That is called good circumstance. And we get attached to that good circumstance. Or this is something my family did. But in fact, you don't see. Your self is lost there. My family is. You are wrapped up in that experience of mine, and your presence is lost. You are not in the presence of clarity. You are not in the presence of coincidence. But one does not have to get attached to love somebody. One can be in the presence, and that presence is a tremendous comparison. The greatest love that any limited fixation mind can ever manifest, you see. And at the same time, now that is something, good circumstances. At the bad circumstances, it's someone who is angry at you, someone who hates you, someone who we label as enemy. Those kind of people we constantly... So when those energies manifest into our life, we come into contact with that external world of good circumstances and the bad circumstances, then we immediately, you know, immediately with our grasping mind,

[07:35]

Oh, that's my enemy. At that stage, if you have seen the display as your own manifestation, you just let it be, it will heal the other persons, and it can heal one certain sense, and the both transcendental states to the space of clarity. Right there, the entire initiation of the clarity can be done. But that is something we need to fully understand. do a great deal of meditation to be able to see the extent of that. And when you do a little bit, you will see the effect, almost like the other person loses his ground also, loses their energy. There is a power of that. When you relate this essence in a practical life, When you just be there and when you just be in the presence, automatically that other person also has the energy of this mind, the presence of the enlightened one is so strong that automatically you do not have the notion, okay, I'm going to, you know, just, you just have the presence and automatically the presence itself, the energy will heal.

[08:39]

The other person will also see it. now wait a minute, what is happening to me? Immediately the other person will also have the presence of seeing it. And of course one cannot see it absolutely, but when we have almost that karma, that fixation, that ream will be almost like shaken up, which we will have to go through experience, which is very difficult on a later stage. So like that, that's how... When you integrate such a practice, there is tremendous opening. But that's how the world can get enlightened. If there's how we can have our presence and we are not distracted, we are not wrapped up by those experiences, you see. And that's how something you deeply, deeply understand yourself. So one should not have too much expectation. If you have too much expectation, you're too attached to your life, too attached to this experience. When bad circumstances come, you react. When good circumstances come, you react. Then you can never find yourself and get realized.

[09:41]

One should be able to cut those things. And by cutting those things, the clarity of the mind manifests. You are there. Your presence is there. And then you're able to you are able to free yourself from the entire fear, the entire paranoia, from the entire confusion which develops, the confusion which we have usually with our projection. The confusion with our projection is not knowing that that projection is the display of our mind, you see. So not knowing the projection is the display of our mind, we think that there's a gap. And that confusion, that's the gap. That confusion gap, because there's a gap, we think, now what's happening to me? At the same time, you see the colors, energy. At the same time, you're not able to have, since you did not dissolve the duality, there is something separating. At the same time, you feel there is no separation. Anyway, you get so tired, actually. And now just, well, let's go to see a movie.

[10:44]

So that cleanliness does not manifest. So with such a tremendous, like there's something we need to work because a true practitioner has to give up the tremendous expectation and hope. And the path is something we need to actualize, integrate the presence. Having the presence is already integration, you see. Once you have the presence of knowing yourself, you are not caught in any one of those experiences, you can find yourself from deep within the openness and the flowiness and the clarity at the stage, the clarity which is the natural skillfulness to manifest, to benefit being, and one is healed by naturalness, by that clarity. So, but to be able to see the fullest extent of how it can transcend the entire correctionalization, we need to do a great deal of practice.

[11:48]

We need to develop our clear vision, we need to develop our devotion, we need to develop our understanding. The ultimate devotion is knowing the essence of the mind is devotion. That comes through the proper communication from where you receive the teaching and how you relate to your environment. You don't relate to your environment in the ordinary life anymore. Now you relate from the healing point, from the transcendent points of the clarity. That is very important. You have to remember this very clearly. If you do not actualize that, perhaps you will never find what is the meaning of this teaching. So then, you know, even knowing that mind, even doing a presence of Dzogchen teaching for three lives within that, even, you know, having that presence, and within three lives one can get fully realized, one can be fully enlightened within three lifetimes, if one can be able to practice it, have that presence, then the entire... the entire phenomena is translucent.

[12:51]

Then after some it's become like the stainless-sky mind, the mind which your presence becomes like stainless. No matter what is happening to the sky, whether you paint it with blue, whether you paint it with red, whether you paint it with white, it is unaffected, it's not seduced, it's not distracted. It's white is white. blue is blue, so you see at that time the presence is so clear that it can sense the entire character of our teaching. And that is what, so knowing that view is the most important thing at the beginning stage, and that is what is called the point of the viewpoint. Now to explain the view a little bit more in detail, more in detail, So once we know that presence, that nature, the thought itself, the thought itself by nature is empty. If you look at the thought, when you have a thought arising, where that thought has originated from? you cannot find a place. But you cannot find a place.

[13:53]

Also, you know, we should go, sometimes we intellectualize too much. We will say, okay, now where the thought is arising from? So then, so now where? So again, at that time, you are getting wrapped up into your energy, you know, instead of really having the patterns. So seeing the thought, you know, in a glance, in a glance, it's clear. And at that stage, you do not correct. There is a clarity manifesting. But that is one problem. We're so used to that grasping, that getting hooked up to that energy, getting so distracted to the energy. Now where is that empty? Where is that empty? Where is that empty? Then you get lost into that empty. And then you will never find your presence of clarity. So you see the thought, where is thought? If you look out and in, at this beginning stage sometimes when you look into deeply you don't find. Okay, so, and then when you do not correct it, it will clarify itself.

[14:54]

Thought liberates itself. Then have the energy to heal itself, you see. We do not have to find another antidote to heal a particular thought. Within Dzogchen, the anger heals itself. The anger does not have that, has that emotion also, because movement does arise. This one simply sees that at this stage is the seeing stage. It's not the releasing stage, you see. The beginning stage person's goal is the... There's a recognition stage and there's an opening stage like the twist of the snake. The twist of the snake does not have to be opened by any person. It can twist and it can release by itself. It releases by itself. And finally the thoughts are like the house, the empty house. where a thief can enter the house, and the thief has nothing to steal, and it's just there, and it just goes by itself, like that. But this stage, there is, because we did not have fullest confidence.

[15:58]

We have not reached the totality of the presence, so therefore we would have some kind of noticing of the thoughts arising, and somehow you recognize that thought. You know, you recognize the very subtle emotion is still there. You recognize that, oh, that is anger. But that anger which you recognize at this stage, there's a subtle kind of, subtle kind of your grasping is subtly there, you know. There's some kind of, oh, that is anger, something you recognize. But, and then once you're able to do not correct, it will transcend in itself. And then the clarity will manifest at this stage. But usually, anger comes when you do not realize that you are that energy at that stage. And then you absolutely go within that realm of energy. Then we get completely lost. So at least now you see that anger as a moral anger. And when you look into that anger itself, the anger does not have color, the anger does not have anything.

[16:59]

So the anger releases by itself. The anger liberates itself, you see. When we do not correct it, we do not have to transform the anger. Within the teaching of the lower teaching, when the anger arises, we shifted that anger into another state. We bring the compassion. We develop sympathetic. We develop, okay, now I need to develop my compassion at this stage. That is how the anger is shifted to another state. So we are shifting, you know, we are getting scared, we are having the resentment to that anger because we are not, because losing that presence, again one is being hooked up within the energy. The whole pile of energy creates that ego, you know, and the ego manifests, dance in between the stage while we get so tired, you know, the ego just manifests. It's like the play of the ego all the time at this stage. So the anger comes. So somehow the ego, at that lower stage, the ego is still there.

[18:00]

The ego says, okay, somehow we try to have a good person inside. Okay, the anger is not good. I should have a good thing. So we try to bring the good part. That is how you try to bring your compassion. And you try to take refuge in your compassion, thought, energy. And now this is so beautiful. I love it. I have to develop myself every day. And then you try to develop from outside looking very nice and inside looking... And then compassion. And when you see yourself losing the compassion, then there's a threat again. And then you immediately go to a temple sitting here next to him. You know, or you do something, you know, oh, now I have to find a presence, like, please, you know, please help me. Or you go to study something, you go to meet the wise people, and then you talk to them. And then, again, you heal yourself with that kind of thing. Again, you take that. Again, you help together. So that's how. How long can we find out after some time?

[19:04]

So tired that one cannot last long with such a thing. It simply cannot last. So one has to see the root. One has to see the root. So if there is an angle, that angle is the tremendous accumulation of the characterization of many lives. So now what we need to do is to see the display of the angle as simply our more... And once you see that angle, you do not fabricate, you see. The angle, by nature, that thought is empty by itself. It is a flow of energy by itself. It has the energy to liberate itself. So when you do not correct it, when you do not correct it, at the same time, you do not correct it, you mask it absolutely. You can send this absolutely at that stage. It's not that, okay, now I try to let it go. Now where does it go? In that way, again, you're getting wrapped up into that experience. Again, the energy we are manifesting at this stage. Again, the space has become solid. Again, the space has not become open and fluid.

[20:06]

Again, we are trying to solidify the space instead of letting the space into its liberated state. So in that way, one has to, as I said, one has to be present, whether in meditation, whether you have thoughts, whether you have no thoughts, whether you have positive thoughts or whether you have negative thoughts. At the beginning stage, there will be some kind of knowing, this is positive, that is negative. But that's, once you know, you do not correct it. You just let it be. and your presence not getting wrapped up. No expectation to any experience. Does not mean that there's a guard to your sense. Okay, now I don't expect to anything. What do I feel? You know, not that also. Absolutely from the deep within you are there. And that is something you would experience by meditation. It's not, one cannot explain. It's like the presence of the mind. It's like the taste of the sugar by it. Like dampers. When a dumb person tastes the sugar, you ask the dumb person, how does the sugar taste?

[21:08]

He cannot say how does it taste, but, you know, show the expression, we will never know. And even one who has tasted the sugar, you know, if someone say, for instance, right now, if you're taking sugar and I ask you, I'm not having sugar in my mouth, I say, how is the sugar? And you say, sugar is very sweet. And I said, how... And I was just picturing it, but the reality of the sweetness, and I'm not experiencing it at this stage because I don't have it. The real sweetness cannot be explained. So same thing, the presence of the clarity you experience by yourself at this stage. So once that state is realized, then there is tremendous, once we're able to sense the entire threat, the fear, the confusion of this energy, then there's a very relaxing state, you see. Now you think, no matter what manifests, I'm fine. There's nothing. Now it's absolutely secure.

[22:09]

The state of the presence has, if there is a secure, that is secure. There's a totality, there's a totality of openness. Nothing can stop the slightly stale-ness of the sky. So, knowing that presence, the presence which transcends the entire characterization of all different labels and all different realms, and that is what we need to have the presence all the time, and that is the point of the view, you know. It's like putting... And that is something you need in opening a door. If you have the right key to the door, then it will open it up. It's like a master key. The master key of the house will open all the doors of the house, but other doors would not open all the doors. So like that, the shifting of our energy, shifting our consciousness from one state and programming ourselves, taking refuge to another dimension of state, is like having an ordinary key.

[23:10]

And once we have the essence of the absorption experience, then it's like having the master key. you know this which opens all the door at that stage no matter what phenomena arises you simply recognize them as the more display of your phenomena as the more display of your space and there is nothing really to get afraid and it's not something monthly but something to experience inside because your presence is there and you find yourself that absolutely totally presence is secure that none of this experience can take you away. If you get caught either to a bliss experience in meditation, once your mind starts to experience the nature of the emptiness, the mind will become very clear. Sometimes you will have experience of clarity that almost you think that you can read the mind of the other person. And sometimes it will be very blissful. The whole body will find bliss and the mind will feel bliss. And bliss in a clarity. The bliss is related with clarity. That will happen also. At that stage you think, oh, you can go without food for days and days.

[24:14]

You can just be in this state. and sometimes that is completely opening that everything is open you feel your whole heart is open everything and like kind of that experience but if you get attached to that then again the the boundary you know again the separateness again we're seeing that energy not as the opening stage again we're solidifying that energy at the stage again we're taking refuge within that energy So in that way, again, the duality is not able to dissolve. There, the experiences deceive us. Instead of the experience liberate us, again, the experience deceive us. Experience deceive us all the time, you see. And that is what is the main problem. One is to find one's presence. The experiences are there. You don't have to worry that whether they come or not. It's the display. Fundamentally, it's there. But what we need to do is that we should not get caught. Once we do not get caught, then the boundary... boundary, the space which creates like the external space in the internal space, that duality is simply dissolved at this stage.

[25:23]

So therefore you are able to see your presence, you see yourself as rich, you see yourself as nothing to be expected. But if you grasp to the bliss, you see yourself as impoverished. Actually we see ourselves as impoverished all the time. We see ourselves as something weak, we see, so that bliss is coming, oh so great, I have to have this. And when you try to have it, then again it does not stick, you know, it will lose. So in that way we need to break those experience. Right when there is bliss is happening, or when there is clarity is happening, whatever is happening, once you break it down a bit deeper and more profound, then ultimately the entire boundary of the duality will be able to disintegrate in between things. So now I guess first let's do one session of meditation. So in meditation you sit straight and you sit straight and all your senses are relaxed, your body is relaxed

[26:28]

And you have your presence. Whether you have thought or whether you don't have thought doesn't matter. If you have thought, it's simply the display. If you don't have thought, the clarity is there. The clarity can manifest into different phenomena and clarity can manifest into a very abiding state. That is the presence. The presence is always there. The sky is always there. The sky does not matter whether there is a rainbow. Neither does the sky matter if there is a cloud. Both are unaffected and both are liberated. by the space. So please go out, you know. Take your seats out. It's better outside. And don't look at the sun when you do meditation. You should face back side of the sun and look towards the blue sky. Outside is much better. Chant.

[27:30]

Chant. Now my body-possession is at no source of my virtue altogether. I give it without claiming to all beings who have been my parents. May I accomplish a re-event necessarily for all beings. Page 35 or the last page. I don't know which to test you on. Culture is not limited when you are one of the reasons that makes you lucky.

[28:33]

Don't look down on the issue, don't [...] look down on the issue. Culture is not limited when you are one of the reasons that makes you lucky. So, this morning we have gone through the recognition of the presence, which is called the state of the Rigpa, the state of the Dharmakaya. And also at the same time, now one has to understand very carefully what is the teaching of Dzogchen.

[29:38]

You know, sometimes, though the presence is so clear, though the presence It's called when a person is able to experience that presence, when one's entered, when one finds one's self within that presence, that state of the presence is called the presence of the rippa, the clear, the body of light, or self. But until one reaches this state, one may find oneself facing tremendous experiences. That's the experience of our life, the experience of this energy every day we are going through. So you may find yourself not all the time into one kind of experience. You may find yourself in many different kinds of experiences. You may find yourself sometimes in a very happy experience, and sometimes in an experience of sadness, and sometimes in an experience of tremendous joy, sometimes in an experience of devotion, and sometimes in an experience of different sensations, different experiences.

[30:56]

And at the same time, sometimes you may experience in your meditation you have tremendous active, the movement of the display is very active, activated. And sometimes you will find yourself in your state of mind very calm. Very calm. It's just like an ocean without any waves. Like a clear blue sky without any clouds. You just calm and press. So, for a beginner's meditator, when we experience their calmness, we think, oh, now this is right. This is the right meditation. And when those activity arises, we think, oh, this is not the right meditation. I've got to be free from my meditation. I should get rid of all this stuff. And so I need that calmness. So we struggle. Again, the struggling. Again, the presence is lost. Again, the restlessness.

[31:58]

The struggle to look for that calm. The struggle to look for that presence. Never one can get to that point. the presence, because the presence is an unfabricated state. The presence is a state of transcendence, of characterization, of ruling that this has to become or the ruling that it has to be, should not be. Whatever the perception experiences are, whatever the experience cannot be established as the truth or the deception. They are both simply the manifestation. So this is something at the beginning of stage meditators, people think that all meditation should be absolutely pure, absolutely calm. And when you have this tremendous movement arising, then you start to see yourself as something not right.

[32:59]

But that should not happen. That's wrong. You should absolutely rest. One of the examples of how to meditate is the example of the glass and the water. This is a very important example of it. When there is a mud within the glass, if you shake the mud, always the water will be muddy. Always the water would not be clear. It's the same thing. If you don't shake the glass of water with the mud, then the mud will go down by itself and the clarity will manifest by itself. You will see the crystal clear water, which is there. So same thing with the mind. If we try to correct the mind, if we try to fabricate, we try to struggle, we try to bring ourselves into a presence by struggling, by trying to remove our movements of the mind, by trying to keep the presence, try to keep the calmness of the mind, never the under layers of the struggle, whether on the surface level or whether on the underneath level, keep.

[34:07]

So moving all the time, so one may never find oneself within their crisis. So, work this too. Absolutely relax. That is one of the points in meditation. Relax, because both are not bad. Both are absolutely the same. Both are the manifestation of the presence. The common state is the manifestation, is the expression of that presence, and the movement is also the expression of that presence. So both are the same. There is nothing to get threatened by the movement. and the experience of that separateness at the stage which you feel threatened, that is that struggle, that which is trying to feel that threatening, which is trying to experience that threatening, that there is tremendous movement, which you are getting distracted to that energy experience. You are getting distracted to the perceptual experience.

[35:10]

So, in that way, it is a... Even you are able to bring a calmness. Let's say that you work, you push your movement, you push your movement, and you try to build a calmness. And that can be the experience of, it's called the... That is somehow at the beginning stage of meditation is done as the jhini meditation, the formless jhini, where you try to bring your mind, state of mind, into a calm state, absolutely abiding state, and one is within the experience of abiding state. One is still attached to that, so one is trying to. And when that abiding state, it won't be all the time living, so you find yourself after some time, that state is threatened, and then again the movement starts to manifest, so you never understand. Then the confusion again manifests. Now you find yourself, okay, I felt calm. Again, how is that movement happening? So in that way, again we lose this trust.

[36:11]

Again we lose our sense. So again we started to. the beast into getting more paranoia. So in meditation, whether it is a calm or whether it is a movement, they are both the same. They are both the expression of the presence of the river. Now within that, you see, whether it's in meditation, you do not even bring the devotion. You do not entertain those things. You do not characterize because it is the state, Dzogchen state. It's transcendence of the entire phenomena, phenomena of samsara and phenomena of nirvana. One who is caught within the phenomenal nirvana is the state of Sarvaka instead of the particular Buddha. But within the state of the ultimate Buddha nature transcends the entire deceptive experience of the deceptions. The entire experience on the path is no more than a deception in that way.

[37:13]

Because once we started to collect that experience, and that is what binds us in the realm of the energy, the energy becomes freezes, the energy becomes frozen, the energy becomes solid, then again, there we are stuck, no matter what you want to call it. You will be stuck with the bliss or you will be stuck with the clarity or you will be stuck with the emptiness. And the stucking is not everlasting because the stucking is only security. Then again it will start to disappear because there you are at the fundamental state as you're trying to grasp that space. You're trying to solidify the space, solidify the energy. So therefore, then again, they're seeing the separation, yourself and the bliss. The bliss is something more fantastic, something you get so excited with that bliss, and you try to keep that bliss. And then, again,

[38:15]

the place will go away because the nature of their mind is, that is not the nature of their mind. That is again the expression of that ripper. That is again the expression of that. So itself is nature by empty. So once that is able to go away, immediately, if he would have let that place into his own letting be state, just letting be, then perhaps all the waves of that will clear, and you are able to see the clarity beneath it, but again we try to question, bring that struggle instantly, you know, a struggle is nowhere is that because of not being able to transcend the innermost state of seeing the thought but itself does not have the origination of some kind of solidification, thought itself is empty by nature, we are not able to see the state. So, when you say that, is the thought the state of the presence?

[39:17]

No, thought is not the state of the presence. Thought is the movement of the presence. And even when there is a calmness of the mind, that is again the movement of the presence. The movement is not called the Rigpa. The abiding state... The total clarity, the state of the mother clarity, which I call, that abiding state is the presence. That is the Rigpa. But the movement of the thought is called Zen. That is called Zen. It's the expression. The movement is the expression. But the expression is like the fire has heat. But the... But there's slightly, the fire and heat is, the heat is the expression of the fire, but fire is slightly different, you see. So same like that. But heat is the manifestation of the fire. There's no difference. Like sun, like the sun shines.

[40:19]

like sun in the sunshine. Sunshine, shining that light, is like the expression of the play, of the display of that dharmakaya state. So from its present state, it's called the state of the dharmakaya. And from its manifestation point, it's called the two kayas, the sambhogakaya and nirmanakaya. And that is something to come to this state when we do a great deal of practice, but perhaps one year, two years, to 12 years, sometimes it's not enough, you know, because one has to keep that meditation until we witness the realization, like Milarepa said, until one does not come to get the fullest realization, the practice should go like a flow of the river, you know. And the flow of the river never ends like the rivers flow. Just like that, the practice has to be like that. Because right now, the state of the nakedness of the mind is wrapped up into tremendous layers of experience, piles, you see.

[41:24]

So as I put the example of attitude, you see, when we eat the artichoke outside it's not artichoke so you pile that artichoke peel and you pile and you peel it and you know we've got to cook that also it's not easy to it's not easy to peel artichoke you know how much we have to cook in the water first so so that is requirements of different practice we're doing the fire practice we do the wonder of practice we do So after cooking for a long time, then you have, you know, then you peel the layers and you peel the layers and you peel. And then inside that artichoke, when you come to the essence, then you finally grab it. Like that in meditation also, you know, you have your presence. And this experience is so much distracting, something we immediately get distracted with it. experience at this stage with the phenomena, with the experience of phenomena, good phenomena, bad phenomena. And then again we find ourselves after some time taken into a trip, you know.

[42:29]

Again we find ourselves into one kind of trip to the next kind of trip. So sometimes the trip of darkness to sometimes the trip of some No matter what is happening, the presence has to be, you know, one has to have the presence that you need to recognize those movements of the mind as the more displayed at the stage. If you get attracted, immediately your whole energy becomes sucked into that phenomena. And that's what happens, the experience of different body, different realms manifests out of that, in fact. So we constantly break our experience in meditation. We can't allow ourselves to be distracted. We can't allow ourselves to be distracted into a virtuous dream or virtuous energy or into an unvirtuous energy within the presence of meditation. Meditation is one state. It's difficult to understand. In meditation, you have to be one state, you see. And that is how you... And then, doing day and night, day and night, you will find yourself at the beginning stage, you see more, you see these phenomena.

[43:38]

You will find a difference when you're really able to experience whether it's the experience of calmness, that is the expression of the presence, whether it's the experience of movements, tremendous movements, movements of good thoughts, movements of bad thoughts, that is also the expression of the presence. So at that state, once you are able to see that very clearly, you will find yourself into a clear state that none of them affect you. Not from all, even if thousands of bad thoughts come, you are just there, you know. And if something tremendously beautiful comes, that is also unaffected. So you find the richness of the state, of the presence, that we see that they are both the moral display and they are not that dance of that... movement, the dance of that presence is by nature empty, is by nature free. It's something we don't solidify that energy to play with us, you see.

[44:45]

At that time, you find your presence. You don't have the threat that you are alone or something is losing. You know, the world fear of that fear of just being that you need to look for something that totally transcends so that you do not solidify the energy to be as your partner. You see, the energy is free. The energy transcends at this stage. So, But in meditation, the person has to be very presentable. The person has to, you know, sometimes... There are different, different ways of practicing. Sometimes, due to certain weathers, we will get doubt. So at this stage, you should go out and put lighter clothes. Put lighter clothes and do meditation. And sometimes you will find yourself with extremely excitement in your mind. The mind is getting too excited. At this stage, the types of clothes you wear is a little bit dark colors, a little bit blue, a little bit dark. That will put the mind into a little bit more ground.

[45:49]

And when the mind is too dull, if you wear white clothes, it will make it a little bit light. So kind of the external clothes, the food you eat is for the dullness mind, vegetarian, for the excitement mind, a little bit heavy food. It's the kind of food. And the way you relate inner color also, for the dullness mind, you go clear light, and for the too much excitement, a little bit dark is good. A little bit, not... completely dark. There is meditation of dark. There's the dark meditation also. But that is very advanced meditation. But at this stage, a little bit, put some curtain, make it. Then in that way you will get more grounded. So kind of we can relate ourselves in different, different ways. There's so many methods, how one can, unlimited ways, how to, how we can find the state of the process. So that is how. Now in meditation. Once you find yourself being caught into an experience, that is what we need to get awakened.

[46:50]

The state of awakening means awake from that redness of that experience. That is what's called awakening. If you get just sleepy, then that's called the sleep. The sleep is called once you get... Once you get absorbed into our energy, that is called the state of the sleep. We lose our presence, you see. In the dream, we lose our presence, you see. Of course, even in the ordinary state, one is losing presence all the time. In the dream, it's the double kind of losing, you see. Actually, that's not much different. You lose your presence more, and then there you are. completely wrapped into that existence of the realm of dream appearance and by the time when we are we are fighting and doing all this stuff and that time and by the time when you wake up then you find nothing is there you are so tired if you have a nightmare and when you're so tired boy i'm so released you see at least you think and that is how we need to find that kind of awakening at at this stage also to be free from that deluded, it's called the delusion, from this state of the characterisation, the mindless to bitter sense.

[47:57]

So one needs to break that, break that experience constantly. So breaking that experience you will find it's not easy when you know that the wrap-up of the experience is the duality in nature. That's not easy. But with the presence which you understand, you can find yourself into that presence when you do meditation. You can find yourself into that presence. You can have a trust in that. You can see yourself into that nature. Then you automatically have a trust. And at the same time, the mind is again getting distracted and perhaps sometimes getting caught into some kind of experience. At that stage, you break that experience. You break that experience by saying a strong peh. Now peh, you don't say long peh, or you don't say like small peh. You have to say straight and short, peh, you know, like that. When you say peh, then instantly that experience is dispersed, is liberated, and there you will find yourself in presence.

[49:03]

And then again you will see the different movements happening, and the different movements are not able to carry you on a trip at a stage. You're able to see them, not only they're able to carry you, but they are by themselves at a stage when you do not correct them. When you do not fabricate them, then they just transcend by themselves. No antidote you need to bring them. The antidote of correction is used in the lower teaching, is used in the lower yanas, not in Dzogchen. In Dzogchen the antidote is the thought itself, anger the anger itself. for desire the desire itself. Each one of these thoughts have their own purity of the flow of energy. There's nothing extra we need to bring within that. But to experience such to the fullest extent, one needs to do practice for a long time. Otherwise you won't find that liberation that easily.

[50:04]

But at the same time, when you do it, you will find yourself into a big difference. You will find yourself, your life will be much, much easier because understanding the nature of the mind in just a little bit makes so big difference, you see. that you are able to find yourself more humoral, you are able to see yourself from time to time, and then suddenly, sometimes, a very deep opening can suddenly manifest, and there you see yourself absolutely perfect and balanced, and you can trust the presence automatically. That's the nature of our mind fundamentally. It's not a gift of nobody. That is the nature of the mind of everybody. That's how it has been over time. So... From that on, once you find that presence, now you have, you know, even anger and whatever it is, you don't get that much effect. Oh, you know, that's okay, you know, something like that. Because your presence is clear now, you know, and you cannot be overwhelmed by it.

[51:05]

Overwhelmed. Usually we are overwhelmed. We used to overwhelm in a very extreme way, like usually in our life. Of course one is overwhelmed by every energy, usually, whether you're Liking, disliking is overwhelming. It's not something light. It's overwhelming. But something we like extremely or something we dislike extremely, the word overwhelming is used in the samsaric state. But actually, from a realized point of view, every distraction is overwhelming. So that overwhelming does not take place, you have your presence all the time, clearly. So that is how something wants to, you see, have that presence. Otherwise, the moment the thought arises, the moment the thought arises, we grasp that thought, and then we characterize that thought, and we label the thought, and then that will create this, and that will... There is no end what the mind will think.

[52:07]

The energy is limitless energy. What the energy can manifest, what it will think, what it won't think, there is no end to that. And by nature, all this energy has a free and openness. But not able to see that, we solidify. By the fear, that fundamental fear, the fundamental duality, there's something we get fascinated to our energy, something that energy manifests, As I said this morning, instead of having the mirror inside, the mirror has faced outside. So you get vaccinated to your energy and therefore we solidify the energy. We regress that energy. We want that energy to play with us. We want our energy to be our partner instead of seeing the energy as being opening and freeing by itself. So, in that way, once we take it as something, as partners, something to secure ourselves, so, you know, that fear, then constantly that fear struggles, the fear keeps its continuation.

[53:15]

And that continuity of the fear, the spinning of the fear is called the state of samsara, the state of the karmic wheel, the wheel of the light. It manifests all different kinds of realms, but actually what we see is basically generally there's six realms of world there, but they're infinite. The planets are infinite. The beings are infinite. The universal manifestation is infinite. There is no such thing as saying, you know, in this planet we have two legs and one hand. Two legs and two hands. But there are planets where there is one leg and perhaps two hands and perhaps maybe four hands. And perhaps maybe one eye and maybe three mouths, you know. And perhaps they have very interesting hands, how they can feed the three mouths at the same time. We cannot even imagine. But it's very possible. Because that karma has the strength, the energy has the strength to manifest in all different things. It's just unbelievable.

[54:18]

One of the most interesting things to see that rain is the ocean animal. If you look into the ocean, there are all different kinds of fish, this thing and that thing. And I'm sure that even our biologists, they're not able to The oceanographer, those who go into the ocean, I'm sure that they haven't seen everything. And I'm sure that even they have seen everything, there are much more news the next year because there was no limitation in that energy, what it could manifest and it won't. So from that point, the presence, to be able to maintain the presence is very important. So in that way, the Dharma and the persons become one. Otherwise, when we lose the presence, the teaching does not benefit us, again we are distracted. So not to happen like that, the practice is very important. And also when you do practice, it doesn't have to be serious, you see.

[55:18]

You can't do, you just, you don't think that, okay, now I have to do my practice, I have to sit in a very, just stick forward, discipline yourself in a very honest way. You don't have to be that deadly honest. Just simply be honest. Simply be honest, not simply deadly honest. Just sit, you know, and you'll just be there. When you become deadly honest, then the mind will get tired, the mind will become rigid, the mind will get... wrap up into one of those experiences. Then again, instead of finding oneself into healing and transcending our characterization into the state of the clarity, again the mind will start collecting all the other kind of fixation. And again one becomes rigid ultimately. And then who you will say, oh, that teaching was not right because I did not. In fact, not knowing how one is doing when there are many traps like that. That is what Teaching should be remembered very carefully when you hear.

[56:21]

So when those things manifest, you know how to exactly apply the antidotes, you know, that this is exactly what is happening. So we have to relax. One of the great Dakini said, how you find your nature of the mind, discipline, you know, Little bit tired, little bit loose, in between, she said, you know. If you are too loose, of course, then mind is completely fearless. And if you are too tired, then mind is so gross, so solid, so rigid. So you never see your nature. So therefore, the middle path, you know, middle path from that point, why in Buddhism the middle path is used? Because of that. You don't see your mind in a rigid way. If you get too rigid, you become eternalistic. If you become free, you become just like nothing, then it's like there's another kind of fixation which is called the nihilistic. So the nature of the mind, neither it has fallen onto the external, eternalism, or neither it has fallen onto the extreme of nihilistic, is the presence of its clarity.

[57:28]

Both the eternalistic and nihilistic, both are transcends within their nature. So therefore one has to, even when you do meditation, you have to relax. Even when you find a very difficult situation, you should just relax. It makes a difference. There's a deep understanding simply being relaxed. There's a tremendous point into that. It's not something where you just relax and everything. There is a meaning. Just simply try to be relaxed. There is a point into that. It can heal many things just by that presence. So, like Buddha, one time when Buddha was teaching meditation to his cousin, the cousin never knew how to meditate properly. Sometimes he meditated too hard, and sometimes he meditated too loose, and he never got to the point to see the nature of the mind. And then Buddha asked him one day, he's a very good pianist, and he said,

[58:30]

How do you play your pianist? He said, oh, I play the pianist very well. And how do you play? With a very loose string or a very, very tight string? And he said, no, if you play with the loose, of course, there is no sound. And if you play with the very tight string, then it is not good. You have to have very balanced medium way. And Buddha said, you practice sound. Meditation just like that, in a medium way. You know, as I said, we don't have to be deadly serious, but simple honest. Not deadly honest, simple honest. Simple honest and deadly honest is a big difference. Within the simple honest, there's a flow of energy and a enlightening state. There's an opening state. But within a deadly, there's no room for humor. Everything is deadly serious. It's like some monks, you know. There are many different kinds of monks. There are great monks, those are tremendously open. They're really, when you see them, they're very open. But there are certain monks, very beginner's monks, they think, oh, now I have the vows of the monk.

[59:36]

I'm so special than other person. So then they become very serious. That is not recommended. within the teaching also does not liberate them who one may of course it's great to be holding a per service good but then again one is fixated into some kind of thing so one has to free oneself from all fixation So, you see, the way to understand the nature of their mind does not have any... Each nature, for the anger, the anger is... For the anger, the anger itself transcends when we just do not try to correct, we do not try to entertain, we do not try to wonder after the anger. We just see where the anger is manifesting. Who is getting angry? When you just look into his presence, that experience will simply dissolve. That experience will transcend by itself.

[60:37]

At that stage, that's how we... That is how one... ultimately come to the stage of the body of the clear light. One cannot come to that realization of openness simply by collecting all these things from every time. This is simply the enlightenment. It's not there. So one time there was one In East India is one of the great Mahasiddhas. Mahasiddhas, great realists, teachers. And this great realist being before he was born to one of these low caste. In India there is a caste system, as you might have heard, the caste system, Brahmin caste and then the lower caste. So this Mahasiddha was a low caste, and his job to take care of himself, to support himself, is how to take chances and to tell lies and deceive people.

[61:41]

So one day he was sitting on a log, reading how he could cheat somebody, how he could tell lies. And as he was sitting there, one wise monk was passing by. And the wise monk stopped and said, what are you doing? He was waiting there to cheat somebody to tell that. And he said, what are you doing? Please don't ask me. Please don't ask me, a great monk. Please don't ask me what I'm doing. And then the monk has full knowledge. The monk immediately knew what he was citing. And the monk said, don't tell lies. Don't tell lie. If you tell lie, that karma will mature and take you to terrible suffering, you know, probably all the way to a very difficult lower realm experience.

[62:51]

And plus, you know, in this life, your strength of your speech will also become unaffectful. The immediate karma, the immediate energy of telling lie makes our speech senses lose us. It loses their speech energy. When you say something, it would not be convincing. because it's the degeneration of the space, certain kind of energy which goes within that kind of flow. So he said, don't tell lie. And even if one owns the land, when the fertilization would not be good. So things like that, he told him the karma. And he never thought that the lie even applied. He never understood that karma even applied to telling lie, you know. And when he heard that he was really afraid, he got scared, and then he said, Oh, then I'm certainly, you know, I've been alive. Now what do I do? And the monk said, Can you do some sadhana? Can you do a practice of sadhana? And he said, Well, I can try, you know, I can try, but since I've been telling lies for so long time, I don't know whether I can stop telling lies.

[64:03]

And the moon said, oh, do you know there's even a precept for the liars, you know, of how one can do practice. And he said, yes, I would like to try to do practice. And then he gave the teaching. It's called, if there is water in our ears, how to get rid of the water? If you put water on top of the ear, the water will come out. It's called injecting the water in the ear and letting the ear out. See the world phenomena as a lie and then you will transcend. So he was praying. Then he started doing his meditation. He was saying this, you know, he was saying this, and that was his main practice. Now that was, that's how they realized. So the monk said, ultimately all perceptions are deception.

[65:06]

All experience of the perception is deception, you know, because whether you can fix it in this way or fix it in that way, from the presence point, from its true clarity points, they are both deception. you are lost in both tracks. So therefore, there is no reality within the perception experience. So you have to find your presence. So see the world thing as a lie, the world phenomena as a lie, which is not true. And he meditated for seven years. And after seven years, he understood something, and he thought he understood. So he really started to see that as a lie, but still he was not able to present. So when he went to see his teacher back again, and he said, Now, and he told what he experienced. And the teacher said, no, you haven't understood completely. You have still to do meditation. So he taught him the other thing. And that's how finally he was able to transcend the entire experience, which wrapped up the clarity of their mind, which wrapped up our presence. So finally he became complete.

[66:07]

Like that. So, inject the water to the ear to get the water out of the ears. And see the phenomena as a light. That is the smell practice. And you got enlightened from that word. One doesn't have to have very interesting readings to have enlightenment, you see. So, So the presence, the realization of the presence is extremely crucial and important, as I said.

[67:09]

For the meditator, there is nothing deception than the experience, than getting wrapped up into experience. This is the biggest obstacle for the meditator. The person meditating means one who is able to see the presence of one's own nature. That is the main obstacle. Constantly one may find oneself being caught into experience, into an imagination, into an energy. He says very clearly in all these great teachings, there is no limitation what will grow in the grass of summer. Summer grass has the potential to grow all kinds of flowers, red, blue, yellow, this plant and that plant, poisonous plant to the non-poisonous plant, to apple tree, to coconut, you just name it and they had it. So all kinds of plants will grow in the summer grass. It does not have any limitations. Same as, same thing, you see, for the experience of meditator, sometimes you will have happy, sometimes you will have happy.

[68:12]

When you get sad, you don't have to just, oh, now it's too bad. Again, you're lost to your process if you do that. If there's a tremendous clarity happening, if you get excited, again you are lost. So you have to find your balance. That didn't mean that you should not have those experiences. It doesn't mean that, you know. It just means that you just have to have your presence, and when those things are happening, the presence itself, when your presence is very well developed after some time, that presence of recognizing is not needed because automatically it will liberate. But at this stage, the recognition becomes important so that we do not again get sucked up by the experience of phenomena. So it is like the artichoke. So the more you take out, then ultimately you come to the inner, the reality of the clarity.

[69:14]

And that is called the nature of Dzogbo Chilpo. That is called the great perfection, you see. The external elemental experiences are not called the Dzogchen nature. It's not called the great perfection. That is simply the experience of the path. It's called nyam. Nyam is like a vision. It is this energy. It's like just an experience of the energy. The experience of the energy is not called the clarity of the great perfection. The great perfection is just like the essence of the artichoke. That is the great perfection. I'm not saying if you see an artichoke, that is just an example. So, like when a water falls from a waterfall, the more it hits the ground, the finer the water gets, you see. When the water splashes on the ground, the more it will hit, [...] hit.

[70:15]

The clearer, clearer the more... Finally, the water will become spring water, very good spring water. The more it hits, the better it is. Same thing, the more we are able to break up that frozen energy, that frozen space, the more profound experience will manifest. Each time, it will become even more vast, even more profound. Finally, until we come to that clarity of the Rigpa, then, you see, it is absolutely, that is called the great perfection state. So that shows us that we need to do some meditation. Now, you see, now this is one point in meditation. Now in post-meditation, Dzogchen teaching does not have, you know, in other lower teachings of Buddhism and all other teachings, there's a meditation state and a post-meditation state. And both are fixated points. Meditation point is also fixated and post-meditation place is also fixated.

[71:17]

But at least it tries to bring some balance to a person within that meditation state so that person is meditating on the calmness or a person is meditating on some kind of colors. You know, one simply tries to escape. It's called the escape meditation, you see, other meditation. You try to escape towards some kind of energy, something you see as beautiful, and then you try to leave. And that kind of people, I've seen certain kind of people doing meditation, those who are very, they try to develop the external look, behavior, very refined. and the thinking very refined, and they try to think, think, think, think. You know, they try to completely become so solidified within that kind of system that when something else happens, they get so afraid. It's like a threat. It's like the ultimate threat. A little bit of, if you started to go next to them, you know, and put some dirty thing on the, let's say, on the altar, you know,

[72:26]

And they will just get shocked just there, you know. That's like a threat. And if you say some dirty words to them, you know, nor if you just take off your clothes in front of them, you will be so scared right there. It's just so threatening. I've seen like that. I have some friends, those who are like that. So not able to experience at all the presence is far away. So basically, now that does not mean that you become wild. It simply means that the state of the presence of the mind transcends all threat. Once you see that, as I said, you are not caught anywhere. So in Dzogchen, basically, Dzogchen is the state which transcends all characterization, transcends, entirely transcends all characterization. But yet, while on the path, while on the path, still one is not realized fully, one is to respect the law of the energy also.

[73:28]

One is to respect the law of the energy. But you respect the law of the energy in a simple way, not in a deadly way. That is very important, you see. Most people seem to get caught. Most of the time one is not able to be in presence. And not knowing that presence, automatically one becomes solid. So that solidity is called deadly honest, deadly serious. The lie becomes so serious, everything is so big deal, you see. And simply by nature it's not like that. But so on the path, the Dzogchen does not have any particular rule. Dzogchen transcends entire characterization. It does not have a rule saying that this is the rule of the Dzogchen. You know, it does not have that. But within that energy level, you know, Pema Sambhava himself said, though my view is greater than the space, but my respect to the phenomena is like a minor particle. But that is the teaching to the beings, because Paramahamsa Brahma, his state, his presence, does not, neither is affected, disturbed by the, neither is disturbed by the good phenomena, nor is disturbed by the bad phenomena.

[74:36]

Both bad and good are one taste, they're both transcendent. There is no state of that state at all. But for the teachings, for the being, those who did not understand, it's important that we need to, while we are still having this experience of, you know, just hearing a Dzogchen teaching does not make you get realized just like that. You have to hear, do a practice. You have to have experience of realization. It's not we have to become a meaningful Dzogchen practitioner. We don't become a mouth Dzogchen, a real Dzogchen, you see. so real great perfection so from that point to reach a level of real perfection you'll be a living you know living in energy right now you're not able to liberate you know because you still have certain emotions duality if if if there's a and if there's a piece of cake put you will eat the cake not the you and because you have You have that, your energy, you like that energy which looks beautiful, you know.

[75:37]

Even if there's a cake which has flour painted and there's a plain single fruit, if there's flour, and if it says that that flour-designed cake is a diet cake, well, probably you go to that flour-designed diet cake, then go to the plain diet cake, you see. So like that, even in a very, you get seduced by all so many things. So there's no one taste, you see. It's very, mind is so overwhelmed, so... So, though ultimately it's one thing, you know, it just goes inside, but, you know, even though we just, even for a little distraction, we get so much energy outside. So in that way, until one has not come to that state of entire transcendence, one is to pay respect to the relative side. So from that point, our communication, particularly one who hears the Dzogchen teaching, has a greater responsibility in the society than anybody else.

[76:41]

because the one who hears the Dzogchen teaching has understood a presence which is very profound. And therefore, in order to let the other person understood, because most other people, those who do not have any realization experience, They don't see the presence. They see the behaviors, you see. So from that point, your behavior should not be deadly serious. If you become deadly serious, that will be an obstacle to your practice. That will be an obstacle to your view. But simply, skillfully, you know, you should... That's what you personally have.

[77:28]

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