the five Buddhists. And the five feminine consort of the five Buddhists, the five Buddhist families, are in fact the true nature of the elements. And all this symbolizes is this Vajra. This Vajra represents the five Buddhists, the five Buddhist families and their consort. It means energy and the elements, united by this morning, sometimes when the army desolation element states that it is possible if the right medicine or the required remasters can bring the person back.

[01:46]

But then there is what is called the inner desolation, which is the father's essence descending the mother's essence. This is the meeting at the heart. When that meeting happens, It's very difficult to bring because in that there's no point in the return. So that in this one, when you see, I think what is very important is that in this, what is called in Buddhism, called alaya. It's in Sanskrit called alaya. In Tibetan it's called kuih, which is, it's inscribed here as the ground which is like a fundamental, how do you say, the basis of mind. Like, for example, I think maybe I should explain this to you. In Dzogchen, the uniqueness of Dzogchen is that even though when you, for example,

[02:53]

like an experience of absence of thought, or experience of bliss, or experience of clarity, but that experience is not free of the cocoon, or the, how do you say, it's not free, not gone beyond the alaya. Alaya is a bit like a glass house, you know, a glass. It's not so apparent, but nevertheless. So that's why in Dzogchen you have to explore the alaya, and go beyond the alaya, to reveal the explicit, the Now, to put this very simply, so as not to create any confusion, to put it very simply, is that the conclusion of the Desolation,

[05:04]

Like, for example, the 5th sense consciousness dissolving into the other. And the 8th mind consciousness is dissolving into other. Mind consciousness dissolving. Even We very simply can stop design of the conclusion of the symbol of dissolution, that all aspects of mind dissolve into the

[07:18]

Now follows the reason why the ground luminosity manifests. And this ground luminosity manifests you know, pervade them since the beginning of time, but unfortunately it's obscured by what is called emergent ignorance, or the ignorant aspect of the alaya. So that's why the wisdom present in oneself stands unrecognized. Therefore each being in its itself, as I mentioned in this little blurb, that at the moment of death is a tremendous opportunity.

[08:43]

So since the obscuration dissolves in itself for a short while at the time of the dissolution stages, then wisdom will manifest nakedly, appearing also to ordinary people, to all alike. But the ordinary people will fail to recognize. There's a big self, and again and again people continue to follow the rebirth in the samsaric enjoy... existence, enjoys as an unbroken chain. It's actually only a temporary interruption. But for a practitioner well acquainted with the... the main practice of these instructions, then the mother luminosity, which is the self-manifest, original nature,

[10:00]

and the child of monasticity, which is what has been practiced as the heart, will mingle inseparably together, and they meet as old friends, or like a river flowing into the ocean. For this reason, liberation is easy. This is where, when I put it here, into this essence, the thinking for the actual moment of death, thinking ego-minders into essence, true nature might, to practice while they're still alive, and you become more prepared for when it reveals itself spontaneously at the moment of death. Recognition then follows as naturally as a child running on its mother's lap, remaining at that state. Which is, since the moment of death is such a... and that there is a real gap, real break, that we all ordinarily, what we really does in the menstruation is real.

[11:20]

And in that moment, like all the, like for example, like in England or somewhere, there's always a bad weather. momentarily, at that moment, a pure nature in your mind, which is the Buddha. It's a private object. It's there anyway, but only obscure. That's why it's such an important moment. I think it's experience and presence and all the strength. I am in some ways pointing to this particular case. But also, I would like to say that as regards the near-death experience, I think it's important to bear in mind that it is near-death. of insight into the nature mind hereafter.

[12:48]

Now, generally in Buddhism there is this description or this use of the terminology what's called the two luminosities. It's called mother luminosity, sometimes known as the basic luminosity, or the ground luminosity. It's the same. Because, you see, mother is from whom, you know, the child will become. That's why the mother principle is used, the source. So it's like the ground, that is like the... of fundamental luminosity. And then there's also a use of what is called the child luminosity, or the sudden luminosity. Now what it really means is that it's only a matter of, like you say, it's only using examples Example can help us to see K. And what it really means is that the mother luminosity, the ground luminosity is nature of the earth. That is, both nature of our mind and nature of the mind.

[13:56]

Now what is child luminosity, or the son luminosity, sometimes known as path luminosity, is that a teacher, if you follow a qualified master, and the master has introduced to you the nature of your mind, and you have a glimpse of that, and then you have intubated through your practice, and you have a recognition, that recognition, that practice of the nature of your mind, is the child of Now when the ground luminosity presents itself, it's your, you know, the child luminosity is your practice or your recognition, recognizes the what is happening. In reality there's no two things really. It's only in some point you can explain what you call mother luminosity, child luminosity, but in reality there's no two things. In a sense when you recognize the nature of your mind with the what one is required, which has been introduced by one's master, is that one will recognize then it's the merging of the two luminosities.

[15:22]

And that the merging of the two luminosities is very, as I said, liberational in 19 days. It's like Chara and the Mother's death. Something about this example of the Chara and the Mother's death is that, you see, the child has always a very instinctive recognition of the Mother. Even how young a child is, has an instinct to know where the Mother is. You understand? So it means that if you practice it so well, if you realize the nature of your mind, if you really integrate it, you have an instinctive definition for the mind. Meaning when you really start, it says first the senses, all the sense minds, consciousnesses die into the alaya.

[16:26]

Then it's like the more negative mind, the more afflicted mind dies into the alaya. Then it is the wisdom that dies. Then even the ignorance dies into the self. Do you understand? Or rather, even the ignorance of the alaya dies in itself. And so at that moment the Dharmakaya nature, the Absolute Dharmakaya nature, that wisdom which is unstained or immaculate, presents itself. It is also, for example, in the Tibetan Book of the Dead also, as the first luminosity.

[17:41]

Now, there is something that is interesting to bear in mind, a technical thing. is the In reality, what is important to bear in mind, the first part, the part of the moment of death, or moment before death, the moment of death, and the part of the Dhammata, merge into each other very, it's not a very clear line. It's rather when the death, what is known as the part of the moment before death, is And the one who is really a practitioner can recognize it in that moment.

[19:17]

Whereas for ordinary persons, you can just flash and you can just kind of say, what was that? What was that? So, in some ways, it's a kind of a continuation of the first part, but also it's the beginning of the Dharma. But it's described here as the first luminosity. Is that clear? First of all, I think I want you to remind me the point, is that in the Dzogchen teachings, I mean in Buddhism in general, and particularly in the Mahamudra, and especially in the Dzogchen, the most important thing is introduction.

[20:21]

The nature of your mind is correct. There is a difference made in relation to the nature of your mind. There are many, many aspects of mind, but generally speaking we use two terms. One term is known as, for example, mind or the center. itself. But then that's the ordinary mind. That's the cloud of the mind. But beyond that cloud, that's the intrinsic pure awareness of an inherent wisdom, let's say, aspect of the mind.

[21:26]

In general in Dzogchen we don't use the word mind at all. Mind is more Now, what has died is all the aspects of our confused mind. That has all died. What I want to really say is this, so that in the introduction by the Master, if one must have a really direct experience, direct experience, it's not sufficient to have just an intellectual knowledge of it, but really a direct experience of the Internet.

[22:46]

Once you have the direct experience, direct view, then that's what you actually abide by, that view of recognition. In Dzogchen, the recognition is nothing but abiding by the recognition. And then with that understanding, you try to actually apply it in your life and bring about liberation. So this recognition aspect of this fundamental nature of your mind, or the reaper, has what is called five aspects known as five buddha wisdoms, three karas and five wisdoms.

[23:49]

One of them is the quality And that mirror reflects everything, good and the bad, ugly and good. There's no bias, no judgment. It's called wisdom of equality. At the same time it does not, it sees everything very distinctly. And finally, everything in the mirror, like in this mirror, everything is spawning, is complete.

[24:55]

You don't have to create the reflection. You don't have to draw it. It is there. As soon as, you know, it goes, you are all accomplished. These five bring me into a purpose of explanation. They are distinctly as five, but in actual, in the state of that wisdom mind, that all these five are one. There is no, like, separation. You understand? Now, and in this respect, that even though the nature of your mind is empty, or even though when we die, for example, like the mind dies, ordinary mind dies, that the discriminating awareness aspect of a wisdom mind discerns it. For example, it is said in the teachings that even though the nature of your mind is empty, but then the question comes, who realizes it? Who realizes it? go through the long winding way to get to this understanding, etc.

[26:12]

And so there is an S. It's like in the state of that wisdom, it sees itself. I think that sometimes the tendency, I think generally, not with you, but what I'm saying, generally I find sometimes the tendency

[27:27]

I can't take it. Too much emotion. And it leaves. That's a very example of how interested you are. Not having an understanding. Because if you have a fear, if you have a fear that you want to do, that's one of the reasons you have to protect. It's not just, if there is a fear, if you run away, you keep doing that all the time. So, but there's a way of doing it. You don't have to confront it directly, but you can just, you know, be gentle with yourself. So, in the same manner that, like, for example, if you feel

[29:03]

And whenever it's encouraging or something. Like there's a story of an old woman in Tibet. She came to... there was a hunnid in Tibet. He spent all his life meditating. And one day he thought, you know, incredible power is that it kind of gives me so much encouragement.

[30:32]

I feel that not only you, Lama, but even for me, old woman, there is some hope. But when I start hearing about all the negative karma and all these different things, I realize that there is no hope. Along with me, I think even for you, Lama, there is no hope. So, what all schools, both the Nyingma and the Sanma, agree that this ground luminosity, or this mother luminosity, the ground luminosity, is the basis

[31:41]

Talk to you in a bit guys. It says here, moreover, since most people fail to recognize the ground luminosity, although it manifests for them, and although they do not... See, moreover, since most people fail to recognize ground luminosity, although it manifests for them, or although they do recognize it, but they are not sufficiently acquainted with it. So they are

[32:47]

not able to remain in its continuity, apart from that there is no doubt that it is the true grounded liberation. Means that, you see, one thing is that because they're not familiar, it's as good as not appearing. Or that it may appear, but they cannot stay, sustain and rest in it. It just, you know, goes. You know what I mean? There is a very famous quote from Dzogchen Senge, from there it says, this is a good one to quote, it says here, the nature of the mind of all Buddhas pervades all sentient beings naturally since the beginning. When this secret awareness, that means rikpa, is manifest in the field of experience, it manifests five lights, in a manner of mother-child meeting. When the child manifestation dissolves into the mother, all display of dualistic mind are cleared away.

[33:54]

The doubt of confused thought and statement is cut, and the illumination of the wisdom sunlight completely disperses all conceptual things. By the power of being free from the doubt of the conceptual thinking, awareness wisdom, that is, vipo-wisdom, will be strengthened. and will rest accordingly in the state of non-thought. And the non-thought, the unmanifest wisdom, will perceive everything. When the fruit of sacred mantra is fully ripened, the wisdom repa cannot help but manifest. At that time one's awareness of repa, having awakened the essence of occurring perceptions, is utterly pure. The nature of wisdom the void of word is experienced and the genuine manifestation of secret mantras are seen. When not engaging in the cognition of is and is not, samadhi will be attained in the right way. The last one maybe.

[35:02]

The famous tantra which I quoted to you, remember? Nidaka, the genie of Sanatana tantra, which is one of the most important of Dzogchen Tantra. Name of one of the eighteen Dzogchen Tantras. He was called Venate, which is purportation. From that he says, therefore being untainted it is sufficient self-occurring, self-liberation, self-rising, self-liberation, the expanse of non-arising, spontaneous presence dissolved in the space of primordial purity, free from the extremes of hope and fear, the limits of both cause and effect, having ceased, and space and awareness without duality,

[36:09]

our freedom from the power of impurity, the spontaneous great perfection of non-action. And also, moreover, according to the Kalachakra Rukta, it says, when recognizing this luminosity, one will definitely with no intermediacy, meaning no power at all, be liberated from the all-suffering energy. Also, it is stated in the Nimenam, the person who has recognized this luminosity, Unfortunately, you see, in the translation, it's very difficult. Like, for example, from Gita Khadija. For example, Therefore, being untainted, it is sufficient.

[37:17]

It basically means that because it's untainted, therefore it's sufficient. Because it's unnatural, therefore it's sufficient. Meaning therefore it's there, it's there. Like when the sky is not tainted, then it's there. In the translation here it says Self-occurring, self-liberation The expanse of non-arising. It doesn't really say it. It means self-rising. It means self-rising. It rises itself and liberates itself from out of the expanse of unborn. Because in this state it rises itself and liberates itself. That's very much adoption terminology. From out of this unborn. Meaning anything that is born, anything that is created is subject But yet everything is spontaneously accomplished in this depth of the great, in the vast expanse of this primordial purity.

[38:30]

In this state there is neither hope nor fear, neither doubt. You see, you neither need to confirm nor, you know, it's free of all these extremities. And also free of cause and effect. is the, in this state of what is called in this state of the indivisibility of the Rigpa and the Dhammadhatu, all-encompassing in the Rigpa, the indivisibility is the liberation of the Pramodra purity. And Sharmendranthu, in the state of Dzogchenpo, which is beyond any effort of abandoning or adopting, where everything is just spontaneous conquest, somehow. Because, unfortunately, in the translations it doesn't really understand. It doesn't really try to joke about the French language.

[39:32]

Unfortunately. Because the language is so retranslated, it turns from a non-European language to a European language. It kind of jumps. Because conceptually, you know, there's no reference at all. And when you have re-translations, it becomes just many, many words. one's inherent nature. Buddha nature is I mean, it's not in a sense, well, okay, if I'm a Buddha, that means I'm a Buddha, then it's sufficient.

[40:53]

But it's not so. Even though it arises, but the recognition isn't there. That's where the difference will be, where it liberates, if you recognize. You might be a Buddha, but if you don't recognize it, you're a saint simply. You may push upon it, but the moment of death should be really, the mind must be neither distraught or disturbed. That's one of the reasons why any deepening or any emotional thing must be done prior, so that when the person, at the moment of death, should be filled with any emotional things. Emotional... Destruction. That, for example, in Tibetan Buddhism, it says,

[42:01]

This is the most important and this is something that is practical. I mean all the different Now comes a very interesting part, which is also a little difficult, but however, we must go through it, there is no escaping. Having explained the general system the Dhammakaya Luminosity of Pramoja Purity, which in Tibetan it means, and the Sambhogaya Luminosity, you must make a distinction, according to the system of the instruction section, meaning according to the Dzogchen Upadhyaya, Dzogchen teaching is at three sections, the outer is called

[43:40]

same day, category of mind. Inner is long, the category of space. And the secret is what is called Upadeśa. According to Upadeśa, and according to the innermost, un-excess cycle of Nyingti, it's like Long Ching Nyingti. According to this is the vision of Vizsla. Vizsla is the instruction according to Long Ching Nyingti. Like this is the vision of Nyingti. According to that, And according to that, then, you see, the first is exactly the ground luminosity, the natural state, which manifests like a pure cloudless sky, same. So, if one recognizes one's nature here, in that very recognition, one will appear in enlightenment, in the great original state of the primordial purity, and will therefore be free But if however one is only slightly pointed to the state and thus unable to be liberated, then the inner breath will cease and the red element will emerge from the right nostril in the form of blood or limb and the white element will emerge from the secret path.

[45:09]

At the same time, one's awareness, like a spark fading, will emerge from any of the apertures, such as the eyes and the part of Dhammata will manifest. This is called Dhammakaritamunasthi of the Paramahamsa. If one is not liberated at this point, then at the end of the space dissolving into the monastic, mind dissolve into? Huh?

[46:09]

slightly acquainted with his state and thus unable to be liberated then the inner breath will cease and the red element will emerge from the right nostril in the form of blood or lymph and the white element will emerge from the secret path at the same time one's awareness like a spark fading will emerge from any one of the apertures such as the eyes and the bardo dharmata will manifest this is called the This is called the dharmakaya luminosity of primordial purity. If one is not liberated at this point then, at the end of space dissolving in luminosity, the so-called luminosity dissolving in unity occurs. At this instant the rascal Haruka deities will reveal themselves in all their attires and attributes with numerous heads wearing various ornaments filling the entire world.

[48:19]

The spontaneous sound of Dharmata will roar like a thousands of thunderclaps and the colors and lights will ignite like a hailstorm of weapons. Amidst this immense terror without recognizing one's essence one becomes now panic-stricken and faints. When regaining consciousness, the above has all completely vanished and the peaceful deities gradually manifest. Then all perceived objects, such as earth, stones, mountains and rocks, totally devoid of materiality, are of the nature of rainbow light, completely clear and shining. Vast and free from obstruction, brilliant and magnificent, they manifest with a nature that totally transcends all limitations. At this point one will think that one has the body of one's former life. Completely pervading the space in all directions, above and below, countless rainbow lights in the form of five colored spheres manifest. And within each of them are the innumerable peaceful deities of Vajradhati, such as the five families of victorious ones, the male and female bodhisattvas, all with wonderful expressions and attire captivating to behold.

[49:32]

Extremely fine rays of light extend from each of their heart centers and connect to one's own. All of these manifestations are completely ordered. From the rays connected to one's heart, countless fine spheres will also be seen to emanate. Later, one experiences all of these forms dissolving into oneself. After that appears the so-called unity dissolving into wisdom. From one's heart center and into the space above, blue, white, yellow, and red lights shine forth one above the other like extended banners. Each is adorned with spheres of light in their corresponding colors, each of which is again decorated with five smaller spheres. Like a parasol of peacock feathers, they appear splendidly above oneself in the full five colors. All this is called the inner path of Vajrasattva. It is the light path of the four wisdoms combined. That the green light past does not appear is due to the lack of all-accomplishing wisdom, because one hasn't perfected the power of practice.

[50:37]

Following that appears the wisdom dissolving into the vidyadhara of spontaneous presence. Into the vidyadhara. Vidyadhara. of spontaneous presence, the previously mentioned Vidyadhara. Following that appears the wisdom dissolving into the Vidyadhara of spontaneous presence. The previously mentioned manifestations of light dissolve into the parasol-like five lights above. Next, everywhere above this personal phenomena, the Dharmakaya display will manifest like a cloudless sky, symbolizing the awareness and emptiness of primordial purity.

[51:45]

In between will manifest the rupakaya of spontaneous presence, the realms of the peaceful and wrathful ones, as well as the different natural nirmanakaya realms. Below will appear scenes of the impure worlds of the six classes of beings. All of this manifests simultaneously with vivid clarity, like an image appearing in a mirror. At this point, it is the nature of things that the person will automatically have the five super-knowledges, the six recollections, perfect recall, as well as continuous samadhi. Moreover, it is also taught that innumerable dharma teachings, previously known as well as unknown, will arise within one's mind. In short, liberation is assured if one remembers at this appropriate time the vital points of the oral instructions, whichever have been taught, and puts them into practice. But if the power of one's practice is feeble and one is not liberated, one will for a while see the dream appearances of the bardo becoming, and then doubtlessly pass on to a natural mnemonic higher realm.

[52:50]

To traverse all the paths and movies, it is taught that one will attain enlightenment. How to bring the bardo of dharmata into the path. What is the duration from the initial bardo of dying until this point?

[54:12]

It seems because of the words used and the intervals and the duration of all that transpires that these bardo stages appear for a long time, whereas in fact they don't last very long. In the first place, given the different nadi constitutions and the circumstances of individuals and their illnesses, generalizing about the outer and inner dissolution stages is indeed impossible. Most often, however, stages quickly pass. In particular, it is taught that the whiteness, redness and blackness last no longer than one instant of completed action. When, after that, the dharmakaya luminosity of death, the co-emergent wisdom dawns, it does not usually last longer than a finger snap for ordinary people who have not practiced. Some can stay for the duration of a meal. Also, people who have slightly practiced can remain for as long as they once could retain stability in the practice of meditation. That is called a meditation day. It is thought that one remains in this luminosity for between one to five such days.

[55:17]

Practitioners possessing the confidence of realization are able to remain in composure in that state of luminosity for as long as they wish. At the end, for such people, the wisdom wind will dispatch awareness through the crown of the head and they will attain the great upper directness. This is indicated by the white bodhicitta appearing at the crown of the head, or the left nostril, when the vital point of the wisdom mind moves in the left channel. During a successful poem, the bodhicitta appears in this way. Without this sign, claims to a successful poha are doubtful. Some learned and accomplished masters, such as Jamang Palin Zangpo, have stated that those who remain for a long time before their consciousness leaves the body are not necessarily resting in perfect meditation, as there are some people who remain due to attachment to their bodies. In any case, for people of any of the three capacities, it is totally inappropriate to cremate and perform purification rituals for the body as long as the red and white essences have not emerged from either above or below.

[56:21]

Why is this? The cremation will be an obstacle for those remaining in meditation, and an ordinary person attached to his body will be burned alive. Now, as for the luminosity manifestations of spontaneous presence, according to Dzogchen, those who are only slightly advanced in practice will experience them for one to five meditation days, corresponding to their degree of familiarity. For those who are not so acquainted, they will last not longer than an instant of completed actions. and are therefore difficult to recognize. Some, by failing to recognize the sounds, colors, and lights as their own personal experience, become terrified and faint. Having described the additional points, now comes the main part of the chapter. The supreme method for recognizing the ground luminosity of the first bardo and attaining liberation is, right now in the bardo of the present life, to become fully resolved about the mind and then to exclusively concentrate, beyond meditation and distraction, on continuous practice of the ultimate nature of ordinary mind, the unfabricated and natural state of dharmakaya.

[57:40]

Dharma. Dharma. ...maintain it, unspoiled by the obstacles of defects or the defilements, mental constructs and temptations. I was told that in the last days of church infirmity, you should have elocution classes. That was his final teaching. His spiritual not only in the first part, but at all times. Liberation through your Englishes. ...deciding on one thing... That's what the deductions of nature remind us. Um... Did you hear that? Did you hear that? Yes. And Therga led to various points after resolving the nature of the six landings, laying the base to threefold motionlessness, keeping the measure of the threefold remaining, planting the stake of threefold attainment, and showing the degree of liberation to the fourfold company.

[58:52]

When one, not letting these and other points remain as mere rhetoric, applies their meaning to one's being, one will perfect the four visions and, in the best instance, liberate the physical body into the unconditioned body of life. As the next best, one will obtain stability in the ground luminosity just like the space within and outside a vase mingle together when the vase breaks, and thus, just like a lion coming out of the enclosure of the womb, or a garuda leaving the enclosure of the eggshell, one's mind attains dharmakaya simultaneously with being freed from the enclosure of the physical body of karmic rigidity. As the third best, when the spontaneously present luminosity of the lupakaya is manifest in the power of dharmakaya, of knowing how to enter at the time of luminosity, dissolving into union.

[59:57]

The key point of the liberated body at the time of union dissolving into wisdom, and the key point of recognizing perfection at the time of wisdom dissolving into the vichydara level of spontaneous presence. Concerning this time of spontaneous presence, the tantra states, as for how the spontaneous According to this statement, the expression of awareness itself is manifested as compassion, manifest as light, manifest as bodies, manifest as wisdom, manifest as non-duality, manifest as freedom from extremes, manifest as the impure gate of samsara, and manifest as the pure gate of wisdom. When these gates are embraced by the oral instructions, there will also be eight modes of dissolution.

[61:02]

By compassion dissolving, samsara-accentured beings are liberated as personal experience and thus there is not even a hint of confusion. Likewise, by the light dissolving, there is one taste, as dharmadhatu, which is not made of conceptual colors and so forth, having families. By the body's dissolving, there is purity as complete as the essence that transcends the elaborations of heads and arms. As long as this material body has not been abandoned, the enlightened qualities will not manifest. As for instance, a Garuda birdling within its egg may have developed its full wing feathers, but it cannot fly before hatching. The egg breaking open and the ability to fly then occur simultaneously. Similarly, the qualities of Buddhahood also are not manifest at present, but are veiled by the body. As soon as the body of karmic ripening is discarded, the enlightened qualities will be manifest.

[62:09]

As Gom Bhaktivedanta also states, If one possesses the great confidence of realization, just as a lion reaches far in one leap, through the great openness of wisdom there will be no bardo, and in one instant one will attain enlightenment in the precious sphere. As for the measure of liberation, the union of sun and moon mantra says, there are three levels of capacity. The foremost will be liberated in three instants. The mediocre can be liberated in five meditation days or will definitely attain stability in twenty-one instants. Those of the lowest capacity will be confirmed in going to a natural nirmanakaya realm and will attain enlightenment without further barter. This chiefly depends on one's What's the practice of light and dark?

[63:12]

Light and dark. I need to look at the special text, but it could be that, sir, you see. I is the most important. I is the center. I is the gate. I. So eventually it will be unopened. Okay, so we will stop there. So those of you who wanted to come and be connected with us, But also let me tell you that you have plenty of time to sleep. Especially given two naps in the afternoon, there's much weight in the afternoon session.

[64:43]

By the way, not now, no longer Bridget Barber. You know who is it now? Catherine? to become the embodiment of forms. ...on the part of becoming, that you begin to understand a little bit more, because this gives much more substance, much more detail, which is very good. Now, five is, I'll tell you a story. There are sometimes a tendency people have, you know, lice.

[66:12]

So, what they say, the part of vision is that two huge mice come and squash them. The tongue becomes like a huge tree and you let it fly. If one is to be born as a god, the pale white light path would appear. Similarly for the daily god, red appears. Blue for the human, green for the animal, pale yellow for the hungry goat. And if one had the karma to be born in the hells, it is said that one would not have remained in the How did you say that?

[67:22]

In that, some of them are said to be also purification for the purer. In fact, when you go through the doctrine, you will be inspired. Awareness here, by the way, is required. If one lacks such capacity... If anything that might produce doubt or confusion in the mind of people, that must be secret. Because if there is a secret meaning If you don't know the meaning, then people might misunderstand.

[68:58]

Instead of reproducing. That's one of the reasons I also say to people, don't wear malas around the neck or display dharmic things around when you go. I mean, because in the 60s it's all right. In the 80s, no. Really, just be ordinary as ever. Because if you see around the mala, immediately people go, too many labels and things on your car and this thing. So, let you show dharma outside. Unless in the community where people by seeing that you have a reverence or, you know, that's a different thing. The way you speak, like, for example, when I travel, nobody knows I'm Japanese. They're working on a Japanese business. It's sacred. Unfortunately, there's one, how do you say, one negative, one fault of Nirmatakas in India.

[70:15]

They have a bad attitude, as I said. Some are not, some, they're not really good yogis, but they do with all the yogi tools. They don't scare anybody, but, you know, just, you know, drumming and all these things. And we shall just, you know, people just go for the novelty of drumming. And that's why they get a bad reputation from other schools. And they, you know, That's why sometimes I notice some Westerners who vote And later on we'll give you this book and you can read it.

[71:42]

But also once you hear it, even if you don't get details from it, if you get something that is registered in your mind, it's very interesting. That you hear something, then maybe in the tardo, etc., your mind is nine times clearer. You might remember something. And also by the, especially if you don't understand, if you pray strongly, then may good things come clear to you. Yes, sir? And may the appropriate action, appropriate will arrive at the appropriate time. Appropriate. And also may you die in good time. May you die not in pain. May you die with the He was a very great master. He came. He was from Tokyo, and he came in front of the very famous image of the statue of Buddha called Choromichi.

[72:47]

It's the most holy image of Buddha in Tibet. And he came, and he was saying this particular prayer. He said to be the king of all the prayers, as the church says, called Zangpo Chöta. And he came to a partner and says, In fact, there are certain objects or Kathmandu.

[74:09]

If you ever go to Kathmandu, don't forget to see Hindu characters. I mean, if you go see him, you won't understand. But also, if he's not there, don't forget to go to his temple. In his temple, in the temple as you enter, right from the main door enter, is this image of Vajrasattva. In this same silver frame. And what he has done, he did 100,000 mantras. 100, no, 100 million. Not 100, 100 million mantras. 100 silver mantras, not all mantras. With all his mantras. And blessed is that. This has been done with all the traditions of the Anybody who sees this is liberation upon seeing. So, see that, okay?

[75:18]

And also when you see like the Tingo Khyentse Rinpoche, it's liberation upon seeing. Like the Duryodhana Rinpoche, it's liberation upon seeing. The Dalai Lama, it's liberation upon seeing. You get karma, sin karma, liberation upon seeing. Do you understand? And then, Liberation upon tasting is, there are other substances, but mainly it's called amrit, which I always give it to you. In this amrit that I have, it's gathered, made by Dujamudu, Bingo Khyentse, and my Master Djamil Khyentse. Gathered all together. This is what you take. Normally it's given just to you. And there is also a special and when someone is dead, normally they throw the suction. Then also there's a particular yantra, or there's a particular otangal liberation upon wearing, which is this one.

[76:21]

This is more the this one. Liberation upon, it's a yantra. This is normally placed on the body. But also if you don't have anything, this is enough And then so, liberation of all remembering is the power? Liberation of all. So the substance power is coming up. They can. Okay? There is only one page left. You get something paid so quickly. Next year. It could be, it could be next year. This year we didn't do it. I mean, this year I'm going there anyway. But this year, I'm going there anyway, in December and February.

[77:26]

And so in February, if you want to come, I will be in Chattanooga. There is some plan. We could do a little bit of a speech. But I won't be there in February. For the last two weeks or two weeks in February. It could be, if not in South India, two places next to it. Next to it may be three places. South India, because in the small spots, the opening of the Dzogchen Monastery. And there, in the opening, Dalai Lama has become. In fact, the Dzogchen Monastery was built because of Dalai Lama. So he came recently and looked at it and was very happy. And he came there and he said, ah, hmm, I think I can teach you.

[78:31]

He said, you know, next year we can start really teaching. So he's got a project to start. So perhaps next year, when they open it, he's going to give a series of encounters, teachings and lectures. One of the visions of it should be that. Because though he is the Dalai Lama, he punished all the Dalai Lamas, but he Anyway, so, in fact, it is said, really, it is said that in Tsongkhapa Chengpo, it is said that Tsongkhapa Chengpo actually appeared, in Doshin Rinpoche said he also Tsongkhapa Chengpo.

[79:41]

Anyway, Tsongkhapa appearing to work in Nyingmata. Anyway, so that might be the opening of that monastery next year. Next year. But I will let you know. We will know by this year. We may go to December. And then also, during that time, I'd like to make a video. And then, of course, next year. We hope that if you, in the opening, in South India, if you might invite Christians to come here, so that I may be a Christian as well. That's just my idea. But what I'm saying is that it's very good if you go on your own, it's very good to, there is a, in the good gaya, near the place where Buddha became enlightened, there you take a little candle and the light, write the name of the deceased person and burn it.

[80:52]

And then of course the best thing is The best thing is to send the money when you or somebody is doing that. As many, many times. One day it was very interesting, and I offered several people names.

[82:02]

Even also, one of them was somebody who was living, who was ill, right? So the Matthew, which is attended by the Frenchman, You know, sometimes monks, they're very special way, sometimes very important. That kind of way, very extraordinary way sometimes. When they, like when they are, when sometimes they do something called extraordinary, then that's very important. Like that kind. Like Ganapati. He was really the best. If you ask him to do divination with the king, you know, it's not really...

[83:03]

good, but when you ask for divination, it doesn't do anything. It just tells you. And that becomes very important. And I remember, you know, I was his nephew, I think. And so he told me, I'm always very early in the morning, about six o'clock in the morning. And he would hit my head. And he always would say, Then I would ask him. I would ask him questions like, why did you do this, why did you do that, why did you do this, why did you do that, why did you do that? He would actually, you know, of no reason he would ask you a question.

[84:16]

He would ask you a question and you would say, why, why is it, why? No, no, not a question, not a question, not a question. But he would be careful because in some ways he would ask you a question. He must have been a very quite extraordinary. And what is also extraordinary about them is that they are all enlightened beings, but they are extraordinarily And which is very wonderful to see that how enlightened people have different emotions, different individuals and different minds. Quite extraordinary. Enlightened people and enlightened people are equal in their realization. But each of you is completely different style. Because it is extremely elegant. When you do learning and reenactment, you feel it.

[85:46]

That, for example, is the calling of the Lamb of God. And if you look, it's just the words. In Tibetan, it's very beautiful. In English, even in English translation, it is not so bad. In Tibetan, it's pure, but it's not very good. It opens, and again, it's not very good. In the Reenactment, that's why it's very good. And this translation of that is done by the room, it says, Elders of God. It's history. That's why it's known as the natural part of life, the painful part of dying, the luminous part of dharmata, the karmic part of life. one of the most important and crucial things in the path of becoming is remembering the goodness.

[87:24]

Remembering or continuing the good kind. That's right. Straddling along the result of becoming a good habit. If you have a good habit, like for example, if you have a tendency to immediately whenever some difficulty or some fearful or some In our eyes, immediately if you're reacting to say Om Mahabandhan Gautama Siddhant, Om Brahmachet, Lokkha Tendulkar, Om Lama Tendulkar, you know, if you have that kind of natural instinct to do that, that might itself make sense. That kind of... You understand? Tibetans have always said, like a pen, they always say whenever they have a name, they need to be called up. The name of the little dhamma, Sandro, the Lama, Like, for example, I'll tell you a story. There was... He was the tailor of my Master's Monastery. He was a tailor. And in Tibet, there were not many bridges there.

[88:27]

And people went on the mokka, which was horses for walking. So, my Master's Monastery is on a hill. And he had to come and cross the little river. And the river was quite small in Tibet. so he could walk across. He was my master. Stayed there for a few days. He made his clothes and things. Upon returning home, what has happened is that Mingchang just ran and all had delivered soon enough. But he, because he was able to cross the Boonipartha, he was okay, and he crossed. When he was in the middle of the trip, the current was very strong. It was certainly very strong. Immediately, he just got up, jumped into the tree, threw himself, call up my master. At that moment, he had a flash of my master's face. Flash of my master's face. And the smell of it. Because my master, he said, incredible, not order, order is bad.

[89:34]

The scent. It's called the scent of morality. Shira. Smell of, perfume of Shira. Isn't that, isn't discipline is In the Lojong teaching he said that the discipline is like the perfume that grows in you. And that the perfume of discipline is quite incredible. And it stayed with my master's clothes for two or three years after he died of it. And it's quite incredible. When you came into his presence, the smell would prevail. And when you come into the smell, it's like your state of mind is kind of, there's a joyful presence, He did something little, incredible. That's something really, my master, some extraordinary things about him. One was that smell of scent. So at that moment he had very strong that scent, that scent of my master and a flash of him.

[90:35]

And what happened? Nityama waved him and just took him just like a conversation. So the calling of his name. And especially, you see, So I've always introduced you to Gujarati sensei. He would think so. And my master, Jain Master, particularly, who are really, you make connection with them through you. So if you think of them, all of them, they will come. That's so true. Particularly my master. Quite incredible. Many people make very strong connection with the nice truth. And many people had visions or dreams of him. And then, of course, Guruji. Guruji comes in my life. If you can, because of that, through me, if you have a connection with him, that would be really the most important.

[91:39]

And this is something that I can boast of one thing, is that my devotion to Guruji. And my devotion to Guruji and my connection with him. I always feel a very closeness linked to So much so that many lamas, like, particularly many, many lamas, especially Chandrasekhar, he has time and hugging the mind. Like, for example, when he came to Samadhi last year, two years ago, in Bodom, he said, I remember we invited him and he would teach him at the church. And as he came there and he tried to do nothing but one-to-ones. And he said that at that moment his feeling completely changed. He couldn't say he was in this world. He couldn't say he was in heaven. He just kind of somehow, his perception completely changed. He said, but you better be a saint. He said, if you make one retreat with me, that the whole point of your being born a human being is good for you.

[93:29]

This is quite a big statement. You think you may connect with others. So, I mean, I'm supposed to be the incarnation of God. power that transmission and blessing is important. Spirituality is

[94:05]

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