They are not judged in any condition. Nor are they judged as bad, nor are they judged as good. Because they are free by nature. They are all liberated by nature. So if you try to judge something, you are bringing the whole notion of deception. You are bringing that fundamental deception there, try to judge something. And when you try to judge, who is judging? Some kind of grasping, some kind of entity, something which is coming along and trying to represent you, which has nothing to do with you because you are fundamentally free. So someone comes to try to judge the whole situation, and when you try to judge the whole situation, then you kind of completely get absorbed into their judgment.

[01:01]

So you represent their judgment at that particular level. So naturally, then it creates a comma. It's cursive. So from the Dzogchen level, from the Dzogchen essence level, there is, you just have to let the mind, let the mind absolutely free, absolutely relax. And we are practicing the Dzogchen, it's like the nine posture which one needs to practice Dzogchen. Three by the body, three by the speech, and three by the mind. three by a body, the body does not, now on a relative mind level, relative practice level, you do positive actions, you know, or you do a negative action, or you have some kind of neutral action by the body, which means you could be doing crustacean on a relative level, but creating, there's a sense of fear, there's a sense of fear, and you do something like that.

[02:09]

And it does make a change to that particular fear, because even in the realm of fear, which we would call the realm of samsara, the realm of deception, things have their own different energies and things have their own different entities. And different energies and different entities are the experience of those particular situations, good or bad, high or low, whatever there arises. in higher existence or lower existence, higher level or lower levels, those are the particular energies of that particular state of mind. And Dzogchen, you don't practice, neither you do prostration, because the whole sense is you are giving it to yourself. And that's very important. This should not be some kind of theoretical understanding.

[03:14]

This has to be a real experience. We could say, oh, I'm giving it to myself. I'm giving it to myself. But you can see that I am giving it to myself. Always someone is there. So this is what we need to break in Dzogchen. Okay, absolutely there is no fear at that time. We just sit. It is a clear-cut sit. have no deception, absolutely no deception, because the whole vision of their mind is clear. Vision means there is arising. The whole arising is empty. The whole arising is clear, clear like a movie. It arises and it goes. It comes and it goes. It comes and it goes. And the way it comes and goes, we could say easily, yeah, that everyone can do, comes and goes. Now what's the difference in Dzogchen? Comes and goes, yeah, we can do that all the time. But we don't know how it goes, because we all the time bring it back.

[04:16]

We bring it back automatically. That's the grass before we go. But the exhaustion is absolutely liberated. So what it said, the moment its own arising, its own by nature is liberated. That's the difference. Now how that will go is the experience of transparency. Before you reach that absolutely free, you have to experience some kind of transparency exhaustion. Transparency in your neurosis. Transparency in all kinds of situations. We don't get particularly that personal at that level. It's the first experience of the bodhisattva mind. People may have some kind of bad way of relating to you, but it's not really that gross personal. Things are more transparent, more clear, and the level it goes has more power, more power than the usual way we try to forgive. When we usually forgive in a particular situation, we would say, okay, I forgive you, and we have to create a situation, and the person comes with a friend and tells your friend, please say sorry whatsoever, and lots of ways of doing that.

[05:33]

And finally, you may let go, but then you are always cautious about whatever some kind of situation is. Now, at a particular higher level, higher level than that, you know, the person may have some kind of acknowledgement, even when one doesn't say a word, just by a true feeling, and the other person recognizes, and there isn't, nothing is personal, no matter what. At the same time, there's a touch, touch of feeling, touch of feeling. Touch of acknowledgement to one's own body, to one's own self, to one's self-image. Touch of experience to one's self-image. And that touch of experience, which we have all the time, on a very samsaric, ordinary level, is very gross, the touch of experience to the self-image. Now, on a little higher level, the touch of experience to the image is more transparent, because image itself is transparent, so therefore the situation itself becomes transparent too. That's the difference. Because image itself is transparent, then whatever the image experience is transparent.

[06:37]

But when the image itself is very concrete, whatever the experience comes is very concrete, which we call the gross neurosis. The gross neurosis, everything is very personal, very deadly, everything has absolutely 100% neurosis. Your forgiveness has to be very difficult. Now at a higher level, since the image itself has been worked out, known itself, and has been working on to make it transparent. So therefore, whatever it receives, there's more room, there's more space. It can come in and out. It's not like that big door with the big serious passport and the big visa you need to check it on. Now you are told, please come and go as you feel free. That's the higher level of experience. But you have been told, please come and go. You've been told, please feel free.

[07:40]

It's like government poverty. They say, please feel free for such and such time. But people feel more relaxed to work on a public property than a private property because, you know, it does have some kind of condition. You can make fires. You can, you know, bring the pets whatsoever. but you've been doing something, so you have that sense, there's a subtle, slight sense inside yourself, oh, I can do this, but still you kind of have some kind of experience. So that's something like that. Now, on an absolute exhaustion level, is you're going to, you know, you're going to the, you're going to a Sahara desert or something. No one cares, absolutely. No one cares. Whether you sleep and roll over for 10 years or 20 years, for the whole of your life, no one says a word to you. so it's like that the whole image is absolutely free the whole deception the grasping is absolutely free so at that time then the whole situation relating with the whole situation is absolutely clear because the how does the situation uh are resulted or how the situation occurs are the expression of the images so

[09:09]

So Dzogchen, since the view is so high, so high that on your body you don't make any particular kind of prestation because you don't, at that time, you are ready enough, you have enough of strength, which means you reach a level of enough of strength, enough of wisdom, bravery, and skill so that you do not need to make any particular kind of deception to yourself. I didn't mean that prostration is a deception, but at that time your wisdom and skill is so clear that you don't create, you don't have that expectation, anything at all with the virtues. And neither you have anything neurosis at all because the whole thing is so clear that you would not, you don't have one moment, one pint of neurosis in the social mind. One pint of neurosis does not exist because mind is clear.

[10:18]

And how does neurosis begin? Getting that image as if that image is particular entities. And if the image has not been worked out, then neurosis begins to develop. So there is no neurons at all into the space because the whole arising state is the humor, is the wisdom. And so by body, neither you do prostration, nor when you do the Dzogchen meditation, neither you do prostration, nor you do something bad, nor you have a neutral confusion. The neutral confusion is not really clear what to do and what not to do. Your presence of the mind is so clear and you are always into the state. So that's how a person develops. Still in the Dzogchen, a person has to do some practice in order to completely open up. Since the whole thing completely turns around, since you get to the other side of the coin, what we can say, since you completely experience the total liberation of the mind,

[11:24]

You have to do that sitting. You have to do that practice. By doing practice which way? Not by breathing at that time. The whole thing is free. There is no effort. There is no fabrication. There is nothing. Nothing by body. No positive, no negative, no neutral. Nothing by speech. No reciting mantra, no reciting text. not saying something, creating some kind of speech, so to have your attention, you don't need the attention of the Buddhas and Bodhisattvas, because you're as initial as Buddhas at the time. Neither you need to have the attention of your friends, nor you need to have the attention of something negative, which we create by the deception, or the neutral thing about the speech, you know, just the gossip, which again falls under that category of some kind of attention. The gossip also has unconscious attention. Gossip brings about that fear so that you like to be entertained in between those times.

[12:31]

So you absolutely practice without those distractions, without those obstacles. Nothing by body, nothing by speech, and of course nothing by mind. No good thoughts you get caught, no bad thoughts you get caught, no bad neutral thoughts you get caught. The good thought is, oh, now I have to, you know, it can even go to a devotional aspect at that time when it's to liberate that concept too, because it can also create some kind of concept at that time. Though we should once in a while do practice like that, but it's important at the same time we should work more carefully. If you're completely into that state, it's fine. So what happened one time, there was this great student of Dzogchen. And then his teacher sent him for three years retreat. And he came back.

[13:34]

And then he came back and he told his teacher that after seeing tremendous openness, tremendous experience of Dzogchen, when you truly experience that, there's tremendous compassion and tremendous lightness. The compassion is not something like you see your images better, but you see the whole thing light at the same time, it relates automatically with that situation outside to the other being's phenomena. So then the student came and said, I'm very grateful to you, you know, extremely grateful to you, and I could not pay back your kindness. Really, I'm very grateful. Thank you very much. And the teacher said, you go back and do three years more. He didn't understand anything. So the student went back and he did more to his retreat and then he came back.

[14:40]

Now it is done by even more time. That kind of subtle, you know, subtle recognition, some kind of, it's called a subtle deception, subtle recognition that, you know, you're still very subtle. So kind of something. Go back. And then one day he came out. Now I have no devotion to you. And I'm absolutely the same as you. At that time it's been the greatest devotion. It didn't mean literally. We could interpret it like that, but that doesn't mean what it means. Now the whole fear of that has absolutely been liberated into the space that there is no boundary at all. The whole boundary is completely broke in the next ascension. So like that, that's called deception. Notice the total absence of neurosis, which is deception, the crown of deception.

[15:47]

So by your mind, neither there is positive, nor there is negative, nor there is neutral. And that is called completely letting go, the nine, it's called living the nine actions by three by speech, three by mind, and three by body. So how do you remain? You remain like a crop. Crop, the symbol of crop, crops mean, you know, crops does not move. It's just absolutely, absolutely, the whole thing is completely let go. Yeah, crops, crops. Hopes. The whole thing is absolutely let go. Whatever arises at that time, not one moment of distraction has to be in adoption. Now, where does the distraction come? Distraction comes with that fear, with that excitement, with that particular expression which arises.

[16:51]

So your expressions are so refined. They're so clear, they're completely opened. It's like the whole body pores are open. The whole pores are open. Nothing stays inside. And then a student does that night teaching, hold a clear view, first one has to understand the view clearly, one holds the view day and night clearly, that the moment you find yourself in court, any particular concept, again you liberate that court, you recognize that concept and then again you liberate, you recognize the concept, again you liberate. And like that you keep doing, doing, doing, doing it. And then the mind, after some time, is called the dance of the bodhisattva. That's a tremendous energy comes out at a particular time. And then whatever you do is called the dance of, you know, the dance of the mind wavering in dharmakaya or the dance of the dancing in the space of dharmakaya.

[18:03]

Which means the whole dance, the whole expression is bodhisattva. The bodhisattva mind, not in the concept, concrete way, the ordinary relative bodhisattva mind, but absolutely free at that time. That whoever you come into contact, it just goes through, it just shines through. There is nothing, it's like the beginner's, absolutely, it's an example is a beginner's mind, but it's not exactly the beginner's mind, it's enlightened mind, you know, that's not the point. A person who comes from another country and comes to the West for the first time is a beginner in mind, entering that new culture, a new city, a new country, but it doesn't mean it's an enlightened mind. There's some kind of similarity, but it's not that. Because Dzogchen mind is always fresh and always into its clarity. There is not a single deception. While in the beginner's mind there is a lot of concept already there and one is still functioning in some level of concept.

[19:04]

So it's very high, Dzogchenism. Dzogchen, it almost looks like there is nothing to do. And when you begin to see that now there is nothing to do, I need to do something, then you are caught. Then you say, ah, this is very interesting, then you are caught. You need to do enough practice. Do enough. The maha-athi, which is beyond conception and transcend both grasping and letting go. So at that time, if you try to let go, if you try to, you know, if you try to let go, you're not in the presence of the Dzogchen essence. You try to let go, it becomes fabricated practice.

[20:08]

Because Dzogchen mind doesn't have to be let go. It's called the letting be mind. They are fundamentally liberated. And you are in that presence. The thing is, you don't feed, you don't work psychologically, okay, they are fundamentally liberated. It is the experience, the living experience of letting be. We are not talking about theoretical experience of letting be in Dzogchen. A theoretical experience of letting be is neurosis. And if you understood it for theoretically, psychologically letting be, what is letting be psychologically? Then after some time, you have an instant notion of picking up, instant notion of grasping everything, and then you are into the whole chaos of the world. There is nothing, nothing enlightening. So we have to make similarities, words are similar. Letting be, in which term? Letting be into its own essence here, but not letting be from the point of samsaric mind, which at this particular stage, our chaos and our neurosis is more like a letting be, but it's not the same way what it is taught in the instruction.

[21:24]

So letting be. and transcend both grasping, like the grasping when the student came to the Dzogchen Master and he is grasping through that very subtle, very subtle emotion, a very subtle, you know, subtle state of his mind. Oh, there's, you know, there's subtle grasping. And that blocks, that is the deception, that blocks the whole wisdom space. So you could imagine what a wisdom mind could be like So that kind of deception it holds. So there's grasping. So in the meditation, early morning meditation, when we go, this meditation produced through mental analysis is a deceiving enemy. But we can say deceiving, absolutely. We should have a great respect because without this reference, skillful reference point, there is no way to reach that level. So therefore, you have to understand the whole Jnanas very well.

[22:27]

And what is most important practice is when it relates with your particular mind at this level. That is the most important practice for you. If you can't handle this practice, there's nothing to be ashamed, there's nothing wrong, you should just do the previous practice. And if you can handle the Dzogchen mind, then it is the Dzogchen all the time. No matter what you do, it is Dzogchen. Whether you call it or not, it is Dzogchen. You don't have to bring Dzogchen as a fabrication. Dzogchen is a direct experience, a living experience. Is the essence of transcendental insight What it transcends, transcends that grasping, transcends the deception, transcends the fear. This is the unchanging state of non-meditation in which there is awareness but nothing is. Awareness means the liveliness of the wisdom. We could say some kind of liveliness of the wisdom.

[23:29]

something which functions all the time. And what it functions, the functioning is the light, like the light of the sun, without any hesitation, you know, without any hesitation it functions and prevails the light all over, which is the Sambhogakaya and Nirmanakaya state. the clarity and the activity of the mind, which is, the activity is six paramita. The six paramita is not only the word six, but it is infinite actions, infinite bodhisattva actions, infinite bodhisattva way of working with neurosis. And as I said, on a matter of fact, on a Vajrayana level, the whole, when that wisdom, When that awareness shines, then the whole neurosis becomes the victim of that time. There is no such deception ever remained into this space. The whole deception into this space becomes free and liberated. Understanding this, I pay ceaseless homage to the Mahatma with great simplicity, because you don't pay respect with very seriousness.

[24:36]

Oh, Mahatma, dear me, you know. So it's such a profound, there's a natural simplicity, respect, the student of Dzogchen. Here's the essence of the Maha Ati Tantra. Maha means great, ati means the pinnacle. The Maha Ati Tantra. The innermost heart of Padmakara teaching, the life force of the dakinis. Now the dakinis means the purest space. The space which is untainted, the space which is free from the frame of deception, is the essence of the taqiyas, which shines, which has a liveliness, which just shines without any deception, is the essence, which is the feminine energy, the feminine nature. So as a way of pure perception in Vajrayana level, when a person does practice, one sees all the women into dakinis and all the men into dakas.

[25:44]

And if you criticize a woman on a Vajrayana level, then it's one of the transgressions of Vajrayana practice. You are transgressing the wisdom nature. Because women symbolize wisdom of the space, fundamental space, absolutely. Why the space? Because feminine nature, like the whole beings, the whole beings comes out of mothers. Boom, same thing. The whole arising, whole experience comes out of the space of the mind. And that pure space, that pure, pure space is the essence of the wisdom that comes without the, free from the frames of deception. That is the feminine energy. And the clarity which arises is the male energy, which is the darker. skillfulness, which is skillfulness. Emptiness and skillfulness in union. When emptiness and skillfulness, since the nature of mind is emptiness and skillfulness in union, so therefore we are able to taste, we are able to move, we are able to see this whole thing in union together.

[26:59]

If it's not in union, we would not be able to taste this whole thing. If the emptiness and the skillful meaning is separated, then things would never show. Things would never appear. The sound would never come, nor the movements would come, nor the old expression would come. Because they are union together fundamentally, so therefore you can hear the sound, You can make the movements, and you can move everything. Everything is taking place all the time. Everything is taking place, and everything is giving, and everything is coming all the time. It has that kind of sense. Coming and going, coming and going, coming and going. There's no end to it, in a very simple sense. That's because of the union of the emptiness and scripture. So the essence of the maha means the great pinnacle, the innermost heart of Padmakara's teaching, the life force of the dakinis, which the dakinis is very sensitive, that pure space is very sensitive.

[28:19]

It requires absolute sanity. The Dakini principle requires absolute sanity. When the Dakini principle, the Dakini space becomes obscured, then it's like things don't work well. Things doesn't work well in our life when the dakinis space get framed and obscured. Because the whole energy arises from the space of purity. And when this space becomes obscured, the whole expression becomes obscured. And in a practice, in expanding the practice of expanding the teaching of Dzogchen when the student is not committed to one's sanity.

[29:38]

The Dakini energy manifests and lets you know that you are not respecting the sanity. So Dakini is a very sensitive Very sensitive. That's the, it's like the source of the energy. The space. The source of energy. When we're doing the purification by Vajrasattva, we purify the space. It relates with that. Principles. It relates with the space. It relates with the, when the space becomes clear, then the arising becomes clear. So the mind itself, as, you know, which the Buddha puts, the form is emptiness. Emptiness is form. There is no form without emptiness and there is no emptiness without form. Sound is emptiness.

[30:41]

Emptiness is sound. Thought is empty. Emptiness is movement. And they will be together all the time. They are unique. So the life force of the dakinis, this is the ultimate teaching of the nine vehicle. It can be transmitted only by a guru of the thoughtliness, not by the words alone. Which means that only by someone who has practiced, not someone who didn't have any experience on this nature. And someone who didn't have any experience on this nature, then would tell, okay, you think nothing... And if you don't feel nothing, just sit like a crow, and if you think nothing, and that is the perfect way, and just keep holding that, thinking nothing. That's not the case. In Dzogchen, you do not suppress the thought. You don't suppress your thoughts. Neither you are distracted by the movement of the thought. You are always in the abiding state. You are abiding state, the movements are happening, but you are not distracted by the movement.

[31:45]

That is the experience of Dzogchen. In Hinayana, we suppress it. We want to completely suppress those thoughts. We don't want to think about those particular problems which arises from the space, those chaos whatsoever. We see them as chaos and we completely suppress them. We don't want to look into those problems. Which is our life, everyday happening life. This is talking about life experience. We don't want to think. Or you change the thought, which is like trying to be skillful, you know. Some kind of skill is arising. Actually, that male energy, the skill is arising at that time. So all your smartness, slippery, is some kind of that energy, you know. That energy which arises. So you turn to be smart. And then, So the Dzogchen has to be transmitted not in a word sense,

[33:17]

but has to have some kind of transmitting through the mind which is called the transferring of the wisdom mind to the student which doesn't mean literally that someone can prove something but it also means that the situations are created where the student can completely experience that nature when the teacher introduces that nature and student have the commitment from that time on to really to Do it. Do it. That's the real kind of approach to the practice of Dzogchen. Otherwise, if you simply become theory, then it's very dangerous. Then we can become completely nihilistic with this view. There's the danger of the Dzogchen view becoming nihilistic and then the whatsoever. But, as you can see, in nihilistic there is no past life, there is nothing arising, everything is blank.

[34:22]

But in Dzogchen you don't suppress, you don't suppress. Things are allowed because the movement is the nature of the expression. But at the same time you're not being distracted by this movement, you are there. You are neither distracted by the pictures of samsara, you are not distracted by the pictures of the nirvana. So you are just there. You are clearly, it's like you are like the space. No you are seduced to the cloud, no you are seduced to the rainbow. Space is space, space trusts itself, there is nothing it can change. Space is free, space is empty. In space has that liveliness to appear those rainbows and the cloud and the rain. The whole thing happens in space. Same thing. The whole kinds of situation take place in our life. Chaos, good, whatsoever, whatever happens, you know, that power of the presence, when that is realized, they are all been liberated.

[35:32]

back as soon as Karmapa used to be, he said, you know, when, when Ustaz Tenzin asked, he said, nothing happens. You know, He was crying and he took his blessing, as you said, now he's going to pass away. And Kamapa put his hand on his head and then looked at him and said, nothing happens. Usually we get freaked out when a person is about to leave or something. But there is that dignity in that space, there's the elegance in the space of wisdom that is so clear it's not the nihilistic approach, it's not simply blind. It's clearly all the time manifesting and yet it's not caught. Because fundamentally that's the nature which is always free. It's a nothing.

[36:39]

Nevertheless, I have written this, and he says, not by the words alone, nevertheless I have written this for the benefit of great meditators who are dedicated to the highest teaching. This teaching was taken from the treasury of Dharmadhatu. Dharmadhatu means the space of phenomena. Dharmadhatu means space of phenomena. Dharma means all kinds of situations happen. All kinds of life situation is called dharma. Dhatu means the essence. Dhatu means in that space. So it is taken from the whole teaching is taken out of this space. Our whole life is taken out of that space. Poets, our writers, the whole thing is functioning in that space. Without the space of dharma dhatu there is nothing to be function. So dharma dhatu space function the whole situation When it is not created out of attachment to theories and philosophical abstraction, this teaching of Dzogchen is neither theory nor philosophical abstraction.

[37:44]

It is just the way it is in its promoted nature. So, first the people must find an accomplished guru, guru means teacher or lama, with whom he has a good karma to play. The teacher must be a holder of the thought lineage transmission. So the teacher must have received the whole empowerment, received the whole transmission, received the whole practice, and who has done the practice, and who holds that vision, who holds that nature, and then when the teacher has that to the student, there's a blessing, and then over the time, the student begins to find the liberation into their mind. When the student does that, The people must have single-minded devotion and faith. If the student who is very much doubtful, the student has lots of concept and lots of fear, not having the bravery, not willing to work with the bodhisattva mind, not willing to cut through the deception, then they naturally

[38:49]

the merging into one's own wisdom mind, not knowing the display of their mind, things are so simple. Actually what you're doing is giving it to yourself, you could say, to simply put it in one word. You're just opening that, the whole big deal, the whole a big seriousness of that mind, single-minded devotion and faith, which makes possible the transmission of the teacher's understanding. Otherwise, if a student has a closed mind, the student has lots of doubts, the student has lots of concepts, very gross concepts, lots of concepts. And lots of concepts come from where? Concept comes from deception. Concept comes from fear. Lots of fear, lots of deception. Then it's not ready. then it's very hard to relate, to pour into the vessel of the student mind, become very hard. So the student should have tremendous devotion, tremendous faith, which allows, there's a skillful meaning where there's a devotion and faith, it's the wisdom and the skillful meaning.

[39:54]

Transmission, the teacher's understanding. The Mahakaya has the greatest simplicity, it is what is. It cannot be shown by analogy. Nothing can be obstructed. It's the unobstructed display of the mind. It's the mind so-called unobstructed display. It is without limitation and transcends all extremes. There is no limitation at all because all concepts are liberated at a time. So who creates the limitation? Concepts create the limitation. Our particular entities which are formed by those concepts create the limitation. Where the concepts are limited, liberated, there is no limitation. It is absolutely infinite space. And transcend all the extreme, the extreme of nihilism, the extreme of eternalism, and all kinds of extreme, all kinds of theories, all kinds of states are liberated into the space of the dharmakaya, the dharmakaya. It is clear-cut nowness.

[40:56]

There is no gain. There is nothing at that time. There is no deception at all. So when the whole deception is liberated, it's called clear-cut nowness, which can never change its shape or color because space is space all the time. Space can never change its shape or color. You can't paint the space with blue or with red as you like. Nothing can change the shape or the nature of the space. Space is empty, space is clear, space is without any attainment. So like that, nothing can change the shape or the color of the space of the mind in its intrinsic nature of the awareness. And when you become one with this state, the desire to meditate is so dissolved. And who is trying to meditate is in fear of that. You're so afraid of yourself. And the whole notion who is really afraid at that time is the deception.

[41:57]

And when the deception itself is liberated, the whole concept of the fear does not exist. We are not talking theories. If we talk theory, oh yeah, it sounds, you know, there has to be, so like that. This is talking from a practical level. Fear is a concept. Deception is a concept. So we can see that almost the whole dharma arising out of the dharma dhatu, out of the space, the whole concept we created has been a deception to a certain extent. At the same time, it has a tremendous clarity with all kinds of situations, which the situations of all nine yanas appears into the space, and we are able to skillfully work with those nine yanas at the same time. Because nine yanas are no other than your mind. as well as the confusion is smaller than your mind. So when you become one with the state, the desire to meditate dissolves, as when that teacher, he sent that student to meditate, you know, his devotion, which still evokes that concept, you know, that

[43:13]

There's a whole desire to meditate at that time to attain a higher realization, and there is a desire. And is that, now if we're going to interpret it, okay, should I give up my desire to meditate? Now I should do nothing? Then you're wrong. You're absolutely wrong. You have to do it. You have to. Dzogchen, Dzogchen really is, the state of the Dzogchen has to be absolute, transcended from all kinds of situations. The signs of Dzogchen practice are different, you know. Like the great Dzogchen Rinpoche, the great Dzogchen, or one of the highest Nyingma Lama, great Dzogchen Rinpoche. Great Dzogchen, because his name is Dzogchen Rinpoche, so he's naturally Dzogchen. You know, there's no question. So when Dzogchen Rinpoche, he was sitting in Tibet, you know, and then he was doing his, you know, he was in Tibet, so let's put it just simply, he was in his monastery as Dzogchen Lama. And it's the sign where you don't have to eat also for days and days, nothing happens.

[44:21]

That's the sign of this realization. You don't have to neither eat nor you have to go to the bathroom whatsoever. So his students said, oh, the whole concept is free, like the whole dream. We can see that if the dream is free, how it is. So they said, oh, Rinpoche, you didn't eat food. OK. Sometimes it's strange, you know, it looks like, it's very interesting. When that state is realized, sometimes it looks like a child also. So he keeps eating, eating, eating. Nobody knows where it goes. Nobody knows where the food goes. There's no concept. The whole concept is right. And then they say, oh, Rinpoche, you eat too much. Now he didn't have to go to the bathroom at all.

[45:25]

You have to go to the bathroom now. Okay, he did it right there. He didn't have to go to the bathroom for the 10, 20 days, nothing. And when they say, and anything just say, it's a space, the power of this. Nothing obstructs. That's the sign of devotion. It's like waking from the dream. Otherwise, you know, just you get dull and empty and nothing. That's called nihilistic. That's not causation. Those are the signs, the absolute signs of liberation. All kinds of gross phenomena to the subtle phenomena. The whole phenomena is liberated. The whole energy's levels are liberated. So exhaustion is not called something when you just, you know, think and empty. That's called realistic. There's lots of danger. Well, you're free from the chain of meditation and philosophy. And conviction is born within you at that time.

[46:26]

At that time, the whole universe, there's a There's a glow, natural glow, because there's the purity of the space. There's a natural glow into that person, the Dzogchen person, into the Dzogchen holder, the Dzogchen master, or the Dzogchen realized being. And conviction is born within you at that time, then there is absolutely, there is no deception involved at all. So it's always clear cut nowness. It's all the time clear, and always peace, and always, all the time tremendous light. Tune into frequency, tremendous light. Conviction, you see, recognize your record, recognize your awareness, and there is nothing. First level, but you will have a tremendous opening, and then when you keep doing it or doing it, then you could reach the same level where you become transcendent. It's like seeing a dream.

[47:30]

You could see, we see the whole phenomena, full action, all kinds of activities happening into the space all the time. But none of those activities means nothing to you at that time. Because you are awake. None of those dreams mean anything to the person who is awake. Whatever the dreams may be, nothing means anything to me. Whether those dreams could be very positive, or dreams could have a moment of positive, or dreams could have a moment of something negative, none of those things mean nothing to you. Because it didn't mean that you don't acknowledge. You acknowledge, but they're all your mistakes. So there is no fear of being caught at that level. Because it's freedom. So where the freedom will come from, there is no way to find it. So it's like, you know, a person, a person going through a dream, a person going through a dream, when we do not recognize the dream, first, it's very gross phenomena dream.

[48:49]

In a gross phenomena dream, everything is gross experience, whether it's positive to the nightmares, everything is very serious. But then you begin to have some kind of, some kind of, you know, expression, some kind of clarity in yourself. You cannot put by word that. Something you are beginning to see, oh, this is a dream. And then fear automatically, whether it's positive, you're clinging to that positive, or it's a nightmare, you're clinging, grasping to that nightmare, seems to kind of loosen up. So you just kind of, ah, I don't have to be that at home, it's a dream. There's a sense of conviction. There's some kind of space, some kind of elegance of the space manifested.

[49:53]

And then, after some time, you know, after some times, now you kind of see, ah, this is a dream. This is an absolute dream, so there's nothing to be afraid of. But at the same time, there is a fear. And it's like when those nightmares begin to attack you in your dream, then at the same time you know, at the same time there's a scariness. There's the experience of the phenomenon. You know it at the same time. And when you get that fear, the fear has a connection. The thing is, the fear has a connection. And it's able to go through the trip. That's how it keeps rolling all the time. It's able to go through that trip. And finally, when the whole, whole base, the whole base of the deception is fall apart, then no matter what it comes, you hear the whole universe is falling down.

[51:02]

At that time there is no fear. At that time, the whole dream, in your dream, when billions and billions, one after another, endless moments of, endless moments of, we could say, you know, all kinds of demonic forces or nightmares, whatever. There is absolutely, you know, you're like sitting in Bahamas on your nights. on a nice sunny day, nice sunny day, on the sun, you know, with a nice drink of champagne or whatever. It's that kind of, what we, it is even stronger than that. No matter what, because the whole deception is liberated. So, there is something. But at the same time, when a student does come to that experience, you may even recognize your dream at the same time, since sometimes it's very powerful, you will have a hold back.

[52:10]

So we have to relate to the experience, you know. Dharma is to relate with the experience. We have to be practical. That's what we mean, practical. Practically liberating, not theoretically liberating. And one of the really good ways to dream in all kinds of situations For instance, you have a nightmare. It's a very good experience. You have a nightmare, and then you begin to see your nightmare as a dream. At the same time, there's the notion of survival will come. Oh, I want to protect myself. At the same time, opening. This is the power of your liberation taking place. At the same time, you're less and less scared because it's a dream. Now, it's no more big deal. It's just the subtle phenomena. Dream is called the subtle phenomena. Daytime is called gross phenomena. The gross phenomena experience and the subtle phenomena experience. The subtle phenomena experience is slightly easier. The gross phenomena experience is slightly more harder.

[53:12]

But when you begin to have the opening in the subtle phenomena, then it's easy to open the gross phenomena. So the sense of letting go becomes powerful because there is nothing to be not-go. The thing is, there is nothing to be not-go. There is nothing which sticks there. Everything is open. You are absolutely naked. And when you make so many effort of putting all kinds of clothes in, it just seems to make problem to us. Which never sticks there. The clothes tear off, the clothes start to wear off, all kinds of things happens. So something like that. So fundamentally, you come to realize you're absolutely clear, you're absolutely fresh, your mind is naked awareness. Naked awareness. So at that time, it has a tremendous space, which is not, no one can steal, no one can hurt, no one can take it, neither you can conquer it.

[54:15]

Neither you can kind of make it like, you know, possession. There is no possession. It's good. You can possess. You can possess. And that's what we try to do. We try to possess our own oneself, which we cannot, which is free. If we can maintain ourselves in the best way, we have to free ourselves. And that freedom will take place. But when we try to possess, which is the deception, which comes along with the fear. So, the power of prayers by many powerful lamas comes because of that nature, the unobstructed nature, which there is no obstruction at that time. They just think, they just, you know, it's almost like the person requests, and the moment they just think on that particular nature, to pray that particular nature, it just, there's some kind of powerful impact happening on the person's life because of the unobstructed.

[55:23]

There is no hindrance, no war of that situation. So there is difference when who does the prayer and how it is done. If it is done by a very ordinary person, maybe one thousand ordinary person and one realized person during the prayer is 10,000 times stronger than one realized person being for one second than 1,000 earlier do for 300 days. That could power a difference there because of their power, the mystic of the realization, the way they were connected. So, The thinker, you are free from the chain of meditation and philosophy, and conviction is born within you. The thinker has deserted. At that time, the thinker is the deception, so the deception has deserted. Deception no more stays into the space.

[56:24]

There is no longer any benefit to be gained from good, because good is set as free. There is nothing you can possess as a good, too. The thought doesn't say that I like that. The thought doesn't say that I like that. rainbow and I like to have that rainbow and the space doesn't try to do something stupid. The ghost space doesn't do stupid so rainbow feels so good, so feel so good that it always come back into the space. But if the space started to make some kind of condition to the rainbow, the rainbow may not appear. It seems to be in our situation that we try to put so many conditions, so many laws, so many things imposing in ourselves, imposing in other people's lives, so many conditions that sometimes everyone gets freaked out.

[57:32]

And actually, that's the kind of thing that we lost our sanity, you could say. There is no longer any benefit to be gained from good thoughts, no harm is to be suffered from bad thoughts, because you have not been caught by good, you have not been imprisoned by good, no, you have been imprisoned by bad. How it affects Bad thought arises, you engage in that bad thought, you grasp that bad thought, you imprison it into the grasp of, then it functions. But simply a more thought, at that time, however the display is, it is a more empty display that liberates. That's the difference. The more empty display liberates. The display does not become a concept. Neutral thoughts can no longer deceive. Neutral thoughts is a very subtle way of deception. Actually, the person who has done a good meditation also, the subtle consciousness which plays is more dangerous than the gross consciousness.

[58:41]

The gross consciousness is a little bit more easy to recognize. If you have a gross concept of a particular good thought or a particular bad thought, it's more easy to recognize. But if you have a subtle thought, it would be harder to recognize. And that is called the stealer of meditation, the thief of meditation, the subconscious mind. You wouldn't know after some time it will start working on. So we have to at that time intensify the clarity of the mind in order to cut through that kind of deception. Like the ulama speaking, intensify, intensify the clarity of the mind. Or you become one with transcendental insight and boundless space. At that particular level, you become one with this transcendental insight and boundless space, the space of Dharmadhatu, where all kinds of situations take place, and none of those situations is caught into their entity.

[59:46]

All situations become the ornament of this space. All thoughts become ornament of our space of the mystical mind. They simply become a beauty, simply become an ornament. Because they're just fundamentally there, and they're no longer some kind of threat to you anymore. Your thoughts are no longer a threat to you, which seems to be a big threat to us on a previous level. Our thought no longer seems to be a threat to us. All thoughts seem to be ornaments. All thoughts are welcome naturally. All thoughts are liberated by themselves. It doesn't seem to be in our concept level. In our concept level, our thoughts are very powerful entities, and we get frightened off, we get freaked out, we get all kinds of experiences, usually in our ordinary experience. Now, at that time, all thoughts become welcoming because they're all clear there is no gross concept there is no gross there is no deception you know if that particular deception notion of survival is liberated what is there to be threat there is no one threatening at that time there's no threatening

[61:04]

So, then you will find some signs of progress on the path. There is no longer any question of rampant confusion and misunderstanding. The whole misunderstanding, whole confusion, begins from the grasping, which is the root of the samsara. And we could call the grasping the very notion of survival, the very fundamental deception, which limits our whole scope, limits, obscures the space of the wisdom. Although this teaching is the king of the Jnanas, meditators are divided into those who are highly receptive to it, those who are less receptive, and those who are quite unreceptive, which is called basically the three kinds of student. A student with high capacity, a student with medium capacity, and a student with lower capacity. Now it's very hard to find a student with the highest capacity. And it's very hard these days, very rare. The student with the highest capacity is when the teacher gives the teaching, the student becomes invited at the same time.

[62:11]

It's called the highest receptive student. That's very hard. Now mostly it's the middle one and the third one, which is the less receptive and quite over-receptive. So I would be happy if we are between the receptive and the quite unreceptive. You know, that's what happened to Milarepa. Milarepa, after making all those magics, a great yogi in Tibet, after killing so many beings by his magical powers, he was forced to become a magician because of his mother, because his uncle, father's brother I guess,

[63:13]

When father died, at the time of his birth, the father entrusted his uncle and aunt. And of course, they made the big promise at that time that they would take care of Milarepa and his mother. And those days, you need protection. It's not like these days. These days, I guess, on some situations, we're better So anyway, the uncles and aunts promised that we will take care of Milarepa and her mother. And when Milarepa's father passed away, then they completely took all their possessions and gave them nothing. They let them work day and night, and they have so little food to eat, so little clothes to wear, and they're terrible. years in this, took all the possessions.

[64:15]

They used to be quite a wealthy family, Miller Ripper's family. And then Miller Ripper's mother, you know, at that time, of course, she was just like everybody, and she felt very hurt. She completely felt she was being assaulted, deceived, which is true. She's been deceived, she's been assaulted. And as a matter of showing, displaying her emotion, naturally what we would do is something rosy. And naturally she told Milarepa, look, son, you know, Look what your uncle and auntie has done to us. You better do something to pay back their revenge. And why don't you go and study some black magic? You know, wipe it out then. In that way, you're going to really satisfy your mother. And Milarepa has this, you know, he has to respect his mother world.

[65:17]

Mother is considered very important. And also he was very hurt, probably. And anyway, he set on the journey to find a master who can teach him black magic. So he went and he found this person. And the person taught him black magic. And in two weeks, he mastered it. He mastered the art of black magic. He really did it well. Too weak, he mastered. And then he went back to his village, and he went on top of the mountain, and then he brought the hail. He brought the clouds, hail, and he showered them with hail. And the whole crew of the village whole births, hundreds of births died, you know, hundreds of, you know, births, and it affects so many beings, and little insects, whatever, you know, thousands at that time, and then, and then the crops of the town, and so many things were destroyed, and he did that couple of times.

[66:32]

And people begin to, at that time, suspect that they heard that there was a strange man on top of the mountain doing something. And then there was this uncle's son getting married. And there was a marriage procession. I guess you, I don't remember the whole thing. If you read the life story of Milarepa, it's translated into English. You could read this. It's very interesting for you. And then when they were about to get married, then there was 37 people into the house at that day. And he sent the black magic, he sent the magic, and the whole house collapsed. And out of the pillars there came scorpions and all kinds of things. There's the power of magic like that. And then, you know, lots of people died. And at that time, Milarepa's mother went on the roof of the house, and she was shouting and screaming happily, that is called, son of the mother has to be like that.

[67:40]

Good, you know. And she was so satisfied with what Milarepa did. Because he was able to take the revenge for what he did to mother and the son for a long time. And then, it stuck Milarepa. Milarepa was shocked out of that whole situation. So coming to Dharma, one has to have some kind of experience. Milarepa was absolutely shocked. He said, now I have killed all those birds, all those animals, all these people. What kind of karma are they doing? Now there's no other way for me to experience a better rebirth, a better... better world you know my whole world has my whole life has been destroyed and destroyed all the way i better do something now to purify and to liberate otherwise there is no way that i can find peace so that was a very powerful movement from the republic and then he uh

[68:41]

Venturi's teacher who taught him the black magic and told him what he did. And the teacher said, look, son, you and me is the boss. Now we really did something. Because teacher also have the responsibility to teach something like that. It's not only the student, you know. Look, you and me, we both did something terrible. Now, there is no other way. They were very open. They know what they were doing at that time. They realized the whole situation. There is no other way for me and you to have a better people and have a better life. Either you do a dharma and I will support your food and whatever the support you need, and you do a dharma where we can both get enlightened, or I will do a dharma and you support me, and I will find realization and liberate you too. So decide. So then Milarepa said, yeah, I will do the Dharma.

[69:43]

I will do the Dharma. And he was very convicted. He was very, very, very, you know, he has that conviction and he has that determination. And Milarepa said, I will do the Dharma. He was ready to take all kinds of pain, whatever he will encounter. He said, I will do the Dharma and you support me. Okay, he said. So then Milarepa was set in the journey of enlightenment. So he was made to see. He met three people like this, or some other student, those of Wayne, and they went to see this Dzogchen festival. First is the Nyingma teacher. I don't remember the name of the teacher. It is in the text, biography of Milarepa's life. So then Milarepa he met this Dzogchen Lama and Dzogchen Lama asked, what's your name? My name is the powerful, powerful sinner.

[70:52]

The powerful sinner. And the Dzogchen Lama master said, My teaching, when you meditate in the day, you become enlightened in the day. When you meditate at night, you become enlightened at night. So you're very fortunate, and whenever you do the practice, you become enlightened. So Milarepa thought, wow, this is great. I did my black magic in two weeks. And now here I come, met this teacher, if I do meditation in day, you know, practice meditation in practice, in day I get enlightened in day, if I do the practice at night, I get enlightened in night. Now there's nothing to worry, and that was the karma, you know, his real experience, and he went to sleep for days and days. He said he was absolutely relaxed. And then his Dzogchen master called, you know, he said, truly, you are a sinful

[71:56]

Even there was a sign on his altar, he did this to me. And the teacher prophesied, you have your connection with the Marpa, Lord Sawa, the greatest in Marpa. And you go to him, and he's your only connection. He can only liberate you. He can work with you. So he prophesied, he prophesied, and then he sent to Marpa. So Marpa, at that time was externally like a family man. He was a family man. He took care of his family. He was working in his field and taking care of his children. And externally, it appears like a family man. So Amarpan, they knew Milarepa was coming. So, you know, he was, it was a very powerful event, Martha saw what this person is building in the future. He's going to create the whole thing.

[72:59]

So he took a bottle of wine, Wines, like Chang, actually, we call Chang, which is like a Tibetan beer. Well, they symbolize very importantly, you know, when someone, very powerful beings meet, and they give you, they see the sign, if you drink the whole thing, you are about to receive the whole blessing. If you drink half, you know, you receive the next year. It's a sign that you will only go through half. And if you don't drink, it's the whole sign that you will not succeed. It's a very powerful meeting. They see the whole symbol. So then Marpa was ploughing the field, and then Milarepa came, and Milarepa asked, do you know where Marpa, the great Marpa Lhasa lives? And he said, yeah, I know. He stays down there. So he said, if you help me to plough this field, then I will tell you where he is," before he said. So then he said, yeah, I will do it. And he said, okay, you plow the field and drink this wine.

[74:03]

You know, drink this wine. You can drink this wine, plow the field, and then you come down. There he lives. He showed him the house where he was living. And then, after plowing the field, he drank the whole jar of chung, and then he went down to Marpa's house, And there he saw this man who was plowing the field sitting on the throne. And then he said, I'm Marpa. So then he did three prostrations. And then he said, please give me a dharma. And please give me, please give me food, dharma, and clothes. I came to see you. And Marpa said, either you get the dharma, From me? Provide yourself with the food and clothes or I will provide you with food and you find the Dharma else. You can't have everything.

[75:07]

So then I said, then definitely I want the Dharma, because he has nothing at that time. So he said, I want the Dharma. I came all the way to find the Dharma and to study with you, and now I just want the Dharma. And then he began the whole thing, Marpa put him into the whole purification of his karma, you know, where he used to build round, first he told him to build round powers, And after turning round, once he's completed the round house, then he said, there's something wrong with that. Build a square one, you know. And when he built a square one, he said, no, I'm sorry. The last time I didn't make a mistake. Now you make a triangle. And then after making the train, he said, no, you know, it is something not right with the direction or whatsoever. Now I need... He built a nine-story castle by himself, which is nothing meant to Marpa. Marpa was... That has nothing to do with Marpa, all those little ground things. But it was very... It was very interesting.

[76:12]

And one day, as he came to build the... When he came to the seven-story high building... It was a seven-story, nine-story Marfa building. He says that no one will be in the whole world like Milarepa who can take that much space for it. So when it came to the seven-story, one day Marfa's son was playing from the hill and they rolled one stone. The couple of stones were old. And then Milarepa, as easy, you know, he falls down right to the ground. He took them up and built the house. And then Marpa came. And Marpa came. He said, good, good. And when he saw that particular stone, he said, where did you get this stone from? And the Rapa said, oh this stone your sons were playing and they were rolling down and then I took it out. He was clear, he was omniscient.

[77:14]

He said, where you got this stone from? Why he has to ask? He never asked that particular stone which he got from there. And he said, this your sons were playing and they rolled it down and I took it. You think my sons are your servants? Take this stone out and put it where the stone came from and bring your own stone. Many times, many times he fell hard at me. How can I study with this teacher? It's not possible. And Marpa's wife showed him tremendous sympathy. Marpa's wife requests Marpa to give her teaching. So many times, never give her teaching. All Marpa's students would come and sit and ask for teaching. And Milarepa would come and sit quietly outside, and Marpa would say, who told you to come here, sir? Get out. like that. Completely cutting this aggression all the time. Completely. It's a very, really, that's how the realizations sometimes attain with those kind of lust. So then,

[78:15]

And then Marfa's wife one time even gave him some turquoise and even things and sent him away to another teacher because Milarepa was completely, you know, his heart was broken and now my teacher does not give me any teaching and his devotion was strong and nonetheless my teacher would not do it. I have no hope, no hope of getting enlightenment. And doing all this, looking back to his past actions, it's even worse. And there is no hope, and he was set out to look for another teacher. And as he was walking by, he thought to me, how kind my teacher is. He saw the whole picture, those tremendous connections with my father. And he said, how can I be so stupid like that? And it's just for a couple of years, and I was thinking I can become enlightened. This has been nothing. My devotion has been blessed. It's not my teaching. It's my effort to do this. And he went back, and again, you know, a marker. So there were many evidence took place with this.

[79:19]

So if you read this, I don't know how to tell you the whole thing. If you read the book, you can see it by yourself. It's very interesting. And then that's how, you know, Martha deal with him, deal with him. And then finally, after all those concepts were liberated, then Milarepa became one of the greatest teachers of Tibet, one of the greatest teachers of Earth today. And the whole Kagyu lineage comes out of that great teacher called Milarepa. So like that, it's like that, you know, if our concepts are very gross, then it doesn't make that easy. So Dzogchen practice actually, the superior being, the moment the teaching is heard, then one can find the liberation, but not on that level the person has to make a skillful mean preparation. You put the wisdom and skillful mean together, then you're getting closer and closer to the state.

[80:20]

Miller Ripper's life history is amazing. The way he is able to take all those pain and all those things is unquestionable. And once he got enlightened, then you can see the poet is experiencing the enlightenment. Incredible. So, that's hard. That's very hard. That kind of conviction, that kind of strength, that kind of bravery for your practice and your conviction, your strength of working with the teacher is very hard. And what I'm really saying that, you know, you just do your practice every day. That's the best thing you can do for yourself. Do your practice every day. Whatever you do. Whatever the fashion is. Do your practice every day. You know, transplant the whole bodhicitta mind. and work with those situations, and then Dzogchen nature will come.

[81:32]

But if you do not work with the situation, you don't take the situation on your hand, then things will never come to you. So, the most highly receptive pupils are hard to find, and it sometimes happens that teachers and pupils are unable to find a true meeting point. In such a case, nothing is gained, and misconceptions arise concerning the nature of Mahatma. Because now, when that unable to find a true meeting point is, when the student absolutely does not allow to practice, is not willing to absolutely take the path of sanity, that conviction, that bravery, that wisdom, and the skill. It's not absolutely, you know, to put the wisdom and skill into action, either you have to have a very bright wisdom and skill into action, or you have to absolutely, there is two ways of getting enlightened.

[82:35]

One is absolutely you know, surrendering yourself into the mandala with the teacher, or you are so clear that you can work out, understand exactly the teaching and work out and have your own skill and wisdom morning. So there is two ways of getting enlightened. There is not a third way. The third way, you know, neither your intellect is clear nor your devotion is there. You have lots of doubts, lots of laziness, doubts, no practice, lots of concepts. It's the worst. The worst. It's called the third class. In India, there's three kinds of trade in first class. The third class is so terrible that people sleeping over you, all kinds of things happen. So it's like the third class. No...

[83:35]

No exertion, no patience, no bodhicitta mind, no understanding of teaching, no practice. We're just sinking like a ship into the ocean. Deeper and deeper. So there's two ways. Either you absolutely become like Vila Repa, or you bring your intellect. And that also requires a great deal of serenity. In such a case, nothing is gained and misconception may arise concerning the nature of Mahāyāti, which in a case particularly if the student doesn't have the clear devotion to the lineage holder, to one's teacher, to the practice, then what happens is you have your aggression. You think you know something and you're not. You want to be approaching the teacher like a, hunter. You want to know what that person is saying, but you don't want to surrender your aggression. You don't want to surrender.

[84:37]

In that way, the Dharma, there's nothing worse than approaching the Dharma with that. The Dharma should liberate that aggression, liberate that aggression. And you approach this Dharma teacher with that kind of notion. I want to see what he says, and he's interesting. I want to learn what he says, but you don't want to still keep your pride, still keep your arrogance. At that point, there is no, nothing, there is not a single person allowed to take place. Instead, we become more inflated with ego, more pride, more nervousness. Those who are less receptive begin by studying the theory, so we begin from the Hinayana level, and gradually develop the feeling of true understanding, or we can begin by developing the study of the Mahayana practice, and gradually the experience starts to unfold itself, and the feeling of true understanding of the Dzogchen. Nowadays, many people regard the theory as being the meditation.

[85:40]

know how the theory become meditation. Lots of people, lots of people taking theory as meditation. And not only, they're very, very interesting. Sometimes they don't see that it is theory too. So theory means as long as the mind does not transcend, it falls into some kind of personality, some kind of scope of emotional personality. And that also seems to be some kind of level of theory. Or a very gross level of theory is something very intellectual, has no experience at all. Or there will be some experience, but still not transcended. And a lot of time, people will do some meditation and have some kind of openness experience, and then think, oh, this is it, this is so wonderful, this is so spacious. You get absolutely caught, and there's still not the level of Mahati. So we have to transcend this level. Their meditation may be clearer and devoid of thoughts and may be relaxing and enjoyable, but this is merely the temporary experience of bliss where we get caught by bliss, especially when the blissfulness of the meditation experience, there's a blissfulness in the body and there's a blissfulness in the mind.

[87:01]

The mind is very blissful, but we never have that kind of blissfulness before when the deception becomes less. It is also a sign of deception. And there is a tremendous blissfulness naturally at that time, the whole space energy is filled with ecstasy, filled with joy into the body. So you think now this is the greatest state. So when we get vaccinated to this particular situation, again it's become a fault. They think this meditation, this is meditation and that no one knows any better than them. they think I've attained this understanding and they are proud of themselves. Which, you know, at that time a subtle neurosis begins to develop when the deception is not liberated at all. There is no simplicity. Then if there is no competing teacher, their experience is only theoretical. At that level, when there's some kind of experience taking place, and some kind of fascination taking place, if a person completely aims towards the total liberation if there is not the teacher at that time who you have no discussion, where you can not consult your experience, then you become limited.

[88:13]

There is no further progress. So it's very important to transcend the experience of the way. As it is said in the scripture of Mahatma Gandhi, theory is like a patch on a coat. One day it will come apart. Now, at the same time, we have to kind of understand theory simply doesn't mean an intellectual mind. Theory does not mean like that. Theory is sometimes, okay, you do a practice. And it's called nyam. In Tibet, nyam. Nyam means experience. Nyam means experience. You can have that kind of experience for days and days with one session of meditation. And definitely you will not say that is theory, you will definitely say it is experience. Now that's where you will be, that's where the real test will come. And if you simply, what it meant by the way of called Nyam, is called nyam. Nyam means experience. That experience is like a theory because it falls apart.

[89:20]

It seems to be there for five, six days. For five, six days you will think you are enlightened and then after some time you'll fall back. That's called nyam. So lots of people get caught with the nyam. To transcend from the nyam becomes a real test. So we take that experience as something very credentialed. Of course, the experience is a result of the practice, but it is limited. So especially if the nyam is very blissful, nyam is very clarity. In a clarity nyam, you can even read the mind of the other person. And you can never say that's theoretical. You're going to say that's experiential, that's powerful experience. But it's not considered a true experience. They say nyam is like mist. like a mist. People often try to discriminate between good thoughts and bad thoughts, like trying to separate milk from water. So it's all become like causal experiences.

[90:25]

Dzogchen transcends the cause and effect. Dzogchen does not fall into the category of causal a characteristic, a transcendental characteristic, because simply there is nothing to work on at a particular level. The whole thing is giving it to yourself. You are, as I said, the center of the mandala, and it has been your own geographical structure, and now you dissolve that own geographical structure, and you liberate this whole geographical structure, seems to be the main point. So... I guess today we can leave at that point. And now the main thing in the Dzogchen, I really find a very powerful experience. You know, when I introduced the breathing meditation, there is a Dzogchen nature, something related to that, because of the view, what we are holding. The whole thing I explained about the notion of survival relates with Dzogchen. It's like very skillful, you know,

[91:29]

Okay, now for a little while we can do a first level absorption meditation. First level absorption meditation. So please sit very relaxed. Sit very relaxed. In Dzogchen, there are three ways, there are particular three ways of approaching the Dzogchen mind. One is called, first is called, where does, you can, you can begin the Dzogchen mind by seeing where does the mind begin from?

[92:41]

Where does the mind came from? Where does the mind originate from? Where? In the body, also, where is mind? And then if there is a way of coming, if there is a way of originating, then where is it now? If there is something you should be able to catch, you should be able to see it, you should be able to touch it, then where is it now? And where is it going finally? If there is a way of staying, then where is it going finally? So that's the way. So please, first we will do by seeing where is the mind itself. How is the nature of the mind? How it looks like? Does the mind have a shape or color? Where is the mind?

[93:31]

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