In the name of the Father, and of the Son, and of the Holy Spirit. Amen. In the name of the Father, and of the Son, and of the Holy Spirit. Amen. In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

[01:27]

In the name of the Father, and of the Son, and of the Holy Spirit. Amen. In the name of the Father, and of the Son, and of the Holy Spirit. Amen. In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

[02:42]

In the name of the Father, and of the Son, and of the Holy Spirit. Amen. In the name of the Father, and of the Son, and of the Holy Spirit. Amen. In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

[04:29]

In the name of the Father, and of the Son, and of the Holy Spirit. Amen. In the name of the Father, and of the Son, and of the Holy Spirit. Amen. In the systems of Tantra, as we spoke yesterday, there are outer Tantras, which are the three

[05:58]

classes of lower Tantras, and the inner Tantras, which we spoke yesterday, these being Mahayoga, Kepa Mahayoga, and Anu Yoga, and Sopha Ati Yoga. And the practices of these three inner Tantras emphasize the practice of the ultimate nature of mind, the clear-eyed nature of mind, and thus expounds the practice as emphasized in the last part of the quotation that I made in the beginning of my teachings, that is, that the mind is devoid of mind, for the nature of mind is clear-eyed. And when speaking about the clear-eyed nature of mind, one could interpret it in two levels, and the clear-eyed nature of mind in the context of Sutra practice, and the clear-eyed nature of mind in the context of Tantra practice.

[06:59]

That's also in high school, the Tantra. When the clear-eyed nature of mind is understood in terms of both Sutra and Tantra, the common reference to both Sutra and Tantra, then it can have two levels of meaning. One reference to the emptiness nature of the mind, which is the clear-eyed, the objective clear-eyed, which is the emptiness of the mind itself, and also the subjective aspect of the clarity and luminosity of the mind. For instance, in Pramanavartika, a text on Buddhist logic and epistemology composed by

[08:32]

Dhammakirti, there is a mention of how the qualities that are dependent upon mind, in other words, the mental qualities, how they are stable and firmly rooted. The reason given for that is because the basis of these qualities is mind, which is very stable and firmly rooted. And this meaning of mind being firmly rooted and stable should be understood in terms of the essential nature of mind being that of clarity and luminosity and knowing. And identifying that aspect of clarity or luminosity and knowing nature of the mind

[09:39]

as the clear-eyed nature of mind could be found also in the writings of Nagarjuna in his collection called the Collection of Phrases, and also one finds this reference in Uttarakantra by Maitreya. It's because of that reason, there is a viewpoint that the view of emptiness, the doctrine of emptiness expounded in Nagarjuna's collection of what are called the treatises on reason or logic, because of that reason, there is a viewpoint that the doctrine of

[10:40]

emptiness is expounded in the collection of treatises on reason by Nagarjuna, such as Mahajanyoga Moolakarika and Ratnamala and so forth. These collections of treatises being mainly a commentary expounding the subject matter of the second turning of the wheel of the dharma, which refers to the Wisdom Sutra, whereas Nagarjuna's collection of treatises known as the Collection of Phrases, this collection of treatises mainly deals with the subject matter of the third turning of the wheel of the dharma, principally sutras such as Tathagatagarbha Sutra. And in the practice of the higher Yoga Tantra, much emphasis is placed on developing and exploring this clear-eyed nature of the mind.

[11:42]

In the practice of the higher Yoga Tantra, much emphasis is placed on developing and exploring this clear-eyed nature of the mind. Now here, in the context of the higher Yoga Tantra, we have to understand the distinctions of two levels of mind. One level of mind within the category of what are called the 80 conceptions, 80 integrated conceptions. These being active only when the conscious and gross levels of mind are active. And then there are different levels of mind, which are more subtler, and these become manifest only when the 80 integrated conceptions are dissolved. And even within

[13:12]

this category of subtle mind, there are four different stages, and these are associated with what are called the experience of the four entities. And among them, the fourth entity is the experience of the subtlest level of mind, subtlest clear-eyed experience is manifest at that point. It is at that point all the gross levels of mind are dissolved. Now as for the method or technique for bringing about that experience of subtle clear-eyed manifest within one's mind, different approaches are found in different Tantras. For instance, in the case of Father Tantra, the main emphasis is placed on the Yoga of Prana, that is the

[14:18]

subtle energies within the channels. Whereas in the Mother Tantra, such as Heruka and so forth, the main emphasis is placed on bringing about or inducing the experience of joy within the channels through the Yoga of Subtle Drops, visualizing subtle drops at certain vital points of the channel, and then inducing experience of joys, bliss. In both of these cases, the common feature is that the experience of clear light is being brought about or induced through utilizing the gross levels of mind. Also in the Kalachakra Tantra, which belongs to the same category, same class of Tantra,

[15:52]

these being Tantras belonging to the old, sorry, new transmission schools of Tantra. Also in Kalachakra, although one finds emphasis on the practice of bringing about the experience of clear light or manifest, but one unique aspect of Kalachakra Tantra is that there is a unique practice which developed not only the experience of clear light, but also the appearing aspect of the clear light itself. And that feature is comparable to the practice of illusory body one finds in Tantras like Guhyasamaja Tantra. So, in the Kalachakra Tantra, it is said that the experience of clear light is brought

[17:13]

about or induced through utilizing the gross levels of mind. According to the writings of the masters of Nyingma Tantra, they maintain that although the appearing aspect of the empty form as mentioned in Kalachakra Tantra, and the appearing aspect that one finds in the practice of Turkel or Leap Over in the Dzogchen meditation, although these being both equally appearing aspects of a state of awareness, the difference between them is, in the earlier case, in the case of empty body or empty form, in both

[18:15]

of these cases, although they are equally being appearances of empty forms or empty bodies, but the difference is, in the earlier case, in the case of Kalachakra Tantra, in the earlier case, it is an aspect of a mind, whereas in the later case, it is not an aspect of mind, but rather it is an aspect of the wisdom, the primordial awareness. Even within the scholars and practitioners of Kalachakra Tantra, there are two principal

[19:18]

views in identifying what this empty form is, or empty body is. One maintains that it is an inner experience which has to be brought from within, and it is more sort of a mental state, which is quite similar to the experience of Turkel, whereas others maintain that this empty body is something that one could also create and manifest externally, in which case there would be a difference between the experience of Turkel and the empty form as explained in Kalachakra Tantra. And in the writings of the New Transmission School of Tantra, there is an explicit mention of how the practitioners are following the experience of ultimate meaning

[20:24]

clear light, should engage into certain conducts, certain conducts which are meant to transcend the polarities of normal conventions, and practitioners are even encouraged to go hunting and so forth. Now, although one finds these mentions in the writings of the New Transmission School, recommendations for the practitioners

[21:25]

to engage into certain actions which are normally associated with negative actions and so forth, which are normally approved by normal conventions of society, but if we were to account for that kind of necessity, only from the writings of the New Transmission School, it would be rather difficult. So in this respect, I think understanding of what is called the four remainings or four positionings in the Dzogchen, or remaining in the Dzogchen terminology, Dzogchen practice, particularly the one which talks about the conduct, how one's behavior and conduct should be Now Dzogchen, or letting the appearance as it is, as they are. And also in the eight indicative conceptions, which the practitioner is trying to dissolve prior to

[22:55]

the experience of ultimate clear light, among these eight indicative conceptions, there are also virtuous states of mind. And the reason for the necessity of these virtuous states of mind to be dissolved is not because they are negative nor being neutral, but rather because they are conceptual thought processes. Now the practice of Tantra, as I explained up to this point, is the practice that has evolved

[24:00]

based on the New Transmission School of Tantra, and these being principally Sakyapa Tradition, Kagyu Tradition, and Diluk, or New Kadam Tradition. And in the Kagyu practice, the main emphasis on the practice of Mahamudra, and in this practice, as I spoke yesterday, eventually, ultimately the practice of Mahamudra will also come down to the experience of innate mind of clear light, as I spoke earlier. In the Mahamudra practice, the main practice is contemplating,

[25:29]

in the Kagyu tradition, in the practice of Mahamudra, the main entire practice is undertaken within the framework of what are called, what are known as single-pointedness, single-pointedness, and free of dualism, non-duality, free of dualism, and one taste, and non-meditation. Among the texts which comment on the practice of, which outline the practice of Mahamudra,

[26:44]

the most elaborate is the one composed by Thakur Dasinam Gyal. In his writings, he mentions that the approach of Mahamudra practice, the practice of Mahamudra cannot be classified either as the practice of belonging to the sutra system, nor of the tantra system, but rather is a very unique approach and path. He must have his own reasons for saying that. In the practice of Satyapa, the unique features of Satyapa,

[28:07]

the distinguishing features of Satyapa approach is explained on the basis of what are called the three continuities. That is in the practice of Lamrim. Now these three continuities, in the practice of Lamrim, are part and result. The first one is the cause of the continuum, which is the Kunti, Aryana, the mind-basis of all. And this refers to meditation on what are called the four bases. These being the yoga of channels, subtle drops, subtle energies,

[29:10]

and the syllables that one visualizes at vital points of the body. And I think the ultimate reference of this term Aryana, or mind-basis of all, or Kunti, I think is also in this case the fundamental meaning of the mind of clear light. In the practice of Satyapa, the Kunti, Aryana, the mind-basis of all,

[30:10]

and the syllables that one visualizes at vital points of the body. These being the yoga of channels, subtle drops, subtle energies, and the syllables that one visualizes at vital points of the body. And in the practice of Lamrim, the Kunti, Aryana, the mind-basis of all, and the syllables that one visualizes at vital points of the body. These being the yoga of channels, subtle drops, subtle energies, and the syllables that one visualizes at vital points of the body. And in the practice of Lamrim, the Kunti, Aryana, the mind-basis of all, and the syllables that one visualizes at vital points of the body. One should not be confused by the usage of this term Aryana, or Kunti, the mind-basis of all. In Sutra system, especially in the philosophical tenet of Chittamatra, the mind-only school, they assert a state of mind called Aryana-Vijnana, which is the eighth type of mind. And the eighth type of consciousness is often called the store consciousness, translated as store consciousness.

[31:10]

And in the writings of Madhyamika, one often finds references to emptiness as Kunti or Aryana, the basis of all. And in Tantra, especially in Guhyasamaja Tantra, one often finds references to the fundamental innate mind of clear light as the Kunti, or basis of all, or fundamental mind. Whereas in Dzogchen, the reference, the meaning of Kunti totally changes. Here the reference is to a very neutral state of mind, which is distinguished from the Dhammakaya state of mind. So in the Dzogchen terminology, when this term Kunti or Aryana, the basis of all, is used,

[32:28]

it doesn't have all the earlier meanings, but rather it refers to a neutral state of mind. And often the Kunti is spoken of as a very neutral and stable state of mind, whereas the Rigpa awareness is a state of mind which is more attentive compared to this neutral state of mind, a vivid and attentive, at the same time it's not allured or contaminated by the discursive thought processes of the conceptual mind. So in the Dzogchen terminology, the Kunti is a neutral state of mind,

[34:01]

whereas in the Tantra, the Kunti is a neutral state of mind. So in the Dzogchen terminology, the Kunti is a neutral state of mind, whereas in the Tantra, the Kunti is a stable state of mind, whereas in the Tantra, the Kunti is a neutral state of mind. So in the Dzogchen terminology, the Kunti is a neutral state of mind, whereas in the Tantra, the Kunti is a stable state of mind, whereas in the Tantra, the Kunti is a neutral state of mind. I want you to understand that in the new transmission schools of Tantra, particularly in the Gelug school, the term Middle Way, the view of the Middle Way, or the view of emptiness is mainly understood more in terms of the emptiness,

[35:06]

the view that is common to both Sutra and Tantra. So therefore, one cannot say that the Middle Way view of Gelug tradition and the view of indivisibility between samsara and nirvana, or the union of clarity and profoundness that is spoken of in Sachain tradition, and the Mahamudra view of Kalki tradition, and the Dzogchen view of great completion, one cannot say all of these are one and the same view. But rather, if one speaks of the view of emptiness from a subjective experiential point of view, related with the highest level Tantra, for instance in the case of Gelug tradition, if one speaks of experiential view of emptiness by a state of mind that has experienced the fourth level of joy or bliss,

[36:07]

that is called the spontaneous bliss, great bliss, then that type of subjective view and all the other views as spoken earlier, that of the Sachapa, Mahamudra view of Kachibha, and Dzogchen view of Nyingma, all of them, one could say that they come to the same point, they arrive at the same point if you analyse them. But then if one behaves in the way of treatments, to the creation of compassionate states and the enlightenment of the Sangha, only by this action one can attain Tantra. That principle considered in that Tantra resolves that the acquisition of answers of each one of them, This means that Tantric Buddhism, it is on the path of True Happiness, that can be given to you. This is the meaning of Tantric Buddhism. It means that real happiness comes from the collective development of the Bodhisattva path. That is the test of one's own life.

[37:09]

How to really find true happiness? That works a little differently, actually. Now when we use the term, the wisdom of great bliss, one should understand that the usage of great bliss here is understood more in terms of a causal way, in the sense that one arrives at that deepest level of experience of emptiness through experience of great bliss which is induced through a certain technique, and at that point, although there is no conscious

[38:16]

experience of bliss or joy so to speak, but that experience or that level of mind is arrived at through the experience of different levels of joy and bliss. So at that point, one's experience of emptiness is achieved or attained through the conscious or manifest experience of subtlest clear light, the state of the mind, and that type of experience is common to all the other traditions such as the view of, Vajrapada's view of profound clarity, union of profound and clarity, and the practice of Mahamudra according to the Kachin tradition, and the practice of great completion according to the Nyingma tradition. Now the question would be, if all these different approaches from different traditions are used

[39:32]

like Mahamudra practice and so on, if they all arrive at the same experience, same point eventually or ultimately, then the question is, why do we use the term that Dzogchenpo or Atiyoga is the highest of the nine vehicles or nine jhanas? And the unique feature of Dzogchen approach is, as I spoke yesterday, that in the Dzogchen system of meditation, one does not employ the gross levels of mind such as the discursive thoughts, conceptual thoughts and so on, but rather right from the beginning one makes it manifest, the experience of clear light itself. So it's like touching, having a sort

[40:37]

of a naked experience or direct experience of clear light. In the Dzogchen system of meditation, one does not employ the gross levels of mind

[41:39]

such as the conceptual thoughts, conceptual thoughts and so on, but rather right from the beginning one makes it manifest, the experience of clear light itself. So it's like touching, having a sort of a naked experience or direct experience of clear light itself. So it's like touching, having a sort of a naked experience or conceptual thoughts, conceptual thoughts and so on, but rather right from the beginning one makes it manifest. Look at this. I will now quote from a text of Dorje Khyentse Rinpoche's Nyingma,

[42:57]

although the translation might be difficult in translating it. Here Dorje Khyentse Rinpoche's Nyingma points out, as I spoke earlier, the approach of the father tantra and mother tantra in bringing about the experience of subtle clear light manifest, these being emphasizing on the practice of the prana yoga, that is the yoga on the channels, and the mother tantra emphasizing the practice of visualizing and meditating on the subtle drops within the channels. But it is through these different approaches that one makes the experience of subtle clear light manifest. Whereas in the Dzogchen system the approach is more of utilizing the innate clear light that we possess within our mind. Clear light here is spoken of as an integral or essential nature or aspect of our all conscious

[44:04]

states of mind, an essential nature of these states of mind, which is never stained and polluted by the discursive influence of the discursive conceptual thoughts.

[44:16]

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