and much more workable, and much more clear, and much more powerful in its liberation, and you are able to reach the outer space in the Mahayana. You can say that. Yeah. While in the hynianic level, you only relate to the local space. On the Mahayana level, you are able to reach the outer space. So when you begin to get to the outer space, before you have to break the wall of the local space, so there is always lots of, you know, the local people don't want you to go out of that. Your locals, they don't give you visa that easy. You've been restricted to many and you really have to have that relentless state or some kind of, you need that brave, you need that.

[01:10]

That's why the whole Mahayana perspective of larger vision, powerful wisdom, bravery comes here. Because they don't let you go out of that wall. You have been absolutely imprisoned in that local space. They don't want to let you go. And when you begin to let you go, it's almost like getting into the outer space. It's so powerful that at the beginning you almost begin to have some kind of fainting experience. and which seems to be that nothing seems to be working at the beginning level. You take this great vision and the great larger vision, the precision, the skillful vision, the performed wisdom, nothing seems to be working. Everything seems to be a big disaster because you're getting into the outer space where things become much more expensive. Now you're able to see the whole galaxies, the whole structure of the universe, on the outer space, while in the local space we just see our room and our lights and that's all what we see.

[02:19]

And now you begin to see what is outside this room. So in that way, that's how the experience of the mind level takes place. So, So the communication becomes very precise on the Dzogchen level. It is called as it is. In the many tantras and many sutras. Like it was in its essence fundamentally. Like it is now fundamentally. Like it is all the time. So in that way, at that level, a person is able to relate with the whole situation as it is. So nothing is precise in relating as it is. Nothing is precise.

[03:21]

When we relate with the deception, nothing is precise as it is. We don't see as it is of the situation until we get to the level of as it is. So that's where the whole thing comes, seeing the situation as it is. Nothing becomes powerful than on the other level. Some people may understand the term nowness and take it to refer to whatever thought happens to be in their mind at the moment. Nowness should be understood as being the primeval insight already described. So if the term's noun is, the term noun is actually the essence, the very Buddha nature, the whole Buddha,

[04:23]

the 1,000 Buddhas officially, and unofficially, you know, the thousands of Buddhas, you could say, also become enlightened, not named as official Buddha, but oldest Buddha, an intrinsic awareness which takes from liberation, which is the very basic vision all the time. And that... That state is called actually the nowness. But nowness doesn't mean that at this particular moment you have your whole egocentric views and your whole ego's empire and your strategies and your plans and your, you know, what you want to have for tonight, you know, a soup or a coke or whatever, you know. And if you take this particular thought as nowness, then it's wrong. that doesn't mean that but you could think that particular coke but if there is some kind of letting go that coke you are very close to that as long as you don't get stuck with that particular coke so there has to be some sense of basically you know as I said that the awareness is so clear that no deception being

[05:44]

It doesn't allow any deception. That's the power of the wisdom. That's the power of the sanity. It doesn't allow any insanity at all. So that's what this man, the noun is. The situation as it is all the time. that no deception takes place, that which is every moment, that particularly from a very early level of Mahayana practice, Bodhisattva level practice, one always brings that friendship all the time now, all the time here and now, and you do it now. If you don't do it now, then you're not a practitioner. You just become some kind of idea or some kind of person with your tradition. That's not the point. A practitioner has to be present and be as it is all the time. So in that way, you're able to function that numbness in your life. Nouns should be understood as being the primal insight already described. The state of non-meditation is born in the heart when one no longer discriminates between meditation and non-meditation and one is no longer tempted to change or prolong the state of meditation.

[06:55]

All the time it's called day and night circle is meditation. There is no change at all at that time. No longer tempted to to change or belong to the state of meditation. If you say, okay, I want to wake up from my meditation, there's nothing to wake up at that time from your meditation. If you say, oh, I want to extend my meditation, there's nothing to extend in your meditation once the deception is liberated. And that, that's what we call, that's the way it is. And that profundity, that profundity. So please do it. If you don't do it, it becomes like an empty world. Oh, that's the way it is. Oh. I can kind of get that. You know, first of all, one has to get to the outer space to really see this. That's the way it is. So we have to have some sense of reaching the outer space experience in order to get that's the way it is. There is all-pervading joy, free from all doubts, at that level. The true friendship, the true experience of the essence begins to take place at that level.

[08:02]

So there is all-pervading joy, free from all doubts. This is different from the enjoyment of sensual pleasure or from more happiness, because sensual pleasure, happiness is very unreliable, it's very impermanent, it's very changeable, because when it's all the time, it's a perception experience of the karmic situation, it changes from time to time. And while a person has a sensual happiness, there's a fear all the time, and the fear is, I may lose this thing, I may not experience this thing again. And then when can I get that experience back? So that deception, the fundamental deception take place into our whole life, every moment to moment. So that's the main thing of Dharma, is to keep your sanity from every moment to moment. Don't allow that deception to take place. It's the fundamental message of the practice. And you integrate that, you reach the inner space level completely. Many people have not seen the inner space level also.

[09:03]

See the inner space level, and then you have to kind of make breakthrough to the outer level, and then outer space, and then you get to that essence of the tzatzigat. So when we speak of clarity, we are referring to the state which is free from slug and darkness. absolutely true. We can't be just caught in a slut and a done list. When we have a slut and done list, we don't even see the inner space. How can we see the outer space? So seeing the outer space, one needs some kind of clarity to see the outer space. It's like we need, in order to get to the In order to get to the outer space, you know, we need to go through the whole training, first of all, at NASA, or in this Cosmonauts in the Soviet Union, or the American astronauts in NASA, and then, you know,

[10:04]

You have very good education, and then you go through the whole training, and then finally you wear those spacesuits, and then you are thrown outside, not with slut and dullness, but with some sense of cleanliness. If you go sleeping into the outer space, then there would be some problem. So you don't go with that kind of sleepiness and dullness in outer space. So that clarity is very important, which is actually our spiritual need and our wisdom. And as I said again and again, setting is your wisdom and working with the situation is spiritual need. Bringing together with your bravery. You have to work with bravery. And you have to do it. How you get that bravery? When you're a practitioner, you become brave. When you're a practitioner, you see the result of your practice. So in that way, there's a blessing. The blessing, how did the whole...

[11:06]

bravery, how did the whole skillful meaning, how did the whole wisdom came to you? Through the blessing of the lineage, which is your own essence, fundamental mind, being introduced to you by the blessing of the lineage. So the lineage power and the devotion become very powerful when you work with a particular one-pointed wisdom and skillfulness, which actually represent the whole lineage. the lineage introduces you that wisdom and skill, you know, which is your own self. And once you recognize, identify yourself with the teaching, with the practice, then the whole situation unfolds. And you could say that is called a lineage holder. Lineage holder is one who holds the wisdom. It's a lineage holder. What else lineage holder is there? You know, you don't see all kinds of people, you know, standing one after another, but of course, as a way of working, as a way of wants to build the strength, when you do the Mundo practice, you do the whole graphistry, there is the whole clearly, but fundamentally lineage means the essence of your mind, which has been introduced to you through the teaching of the lineage, which has been passed from teacher to the student, and student

[12:20]

And then from there to there, and then next to next, and next to next, and everyone did have become a practitioner. And since they have all become practitioners, there is no shoulders. If there is no practitioners, then it's become, the teaching begins to fade away at that level. The teaching doesn't seem to live long in the world. So, and since we are all practitioners, So please bring your practice into action. Some sense of meditation interaction has to take place. This clarity inseparable form from pure energy shines forth unobstructed. So when the cosmonaut or when the astronaut has the whole training, that whole training is that now they are trained the wisdom and the wisdom. The strength, you could say on a certain extent, of course, we wouldn't call it wisdom because still following the interception, they have the fear.

[13:33]

You could say on a certain extent, cosmonauts have seen outer space, but on a certain extent, no, they haven't seen the outer space. They haven't seen the outer space from the bodhisattva level because they still hold the deception inside. So they haven't seen the working out situation. But as an analogy, yes, they've seen the outer space because they went into the columbus and whatever the jet planes are, they went into that. So they have seen the outer space. But from a bodhisattva level, they haven't seen it yet, because they still have the notion of fear, in which the notion of survival, deception, has to be liberated on the bodhisattva level. In that way, we are talking seeing the outer space, seeing something which one has not seen before. seeing the situation of the world more clear, that this world is not only, you know, the space which covers on your head, and only a couple of stars, and only, you know, the ground and the ocean. There are many more planets, and there are many more seas, and many more mountains, and many more trees, and many more people, and many more cars, and whatever is there.

[14:42]

There are also Coca-Cola's in the outer there too. And to know the whole situation is like being in outer space experience, which the Bodhisattva brings that into, is the experience of Bodhisattva. Bodhisattva is able to break the whole deception. So we are talking the outer space from transcending the deception level, when the You know, you should not literally take the astronaut as being transcending the outer space, because astronauts go to the outer space on a literal way, but here we are talking about from an experiential way, because astronaut yet falls under the deception level, has not transcended the deception, have the fear, but, you know, even they're in the space and they have the good old mind, you know, still. So, it happens, the whole thing functions to them as much as it functions on the earth. Maybe a little different, of course, every day is different in a certain extent. Threatening situation takes different form every day, as long as the deception is not over. You go to see a movie, you still have a threat.

[15:43]

That is, you think that movie won't be good. And maybe your popcorn doesn't taste as good. And then you come back in the evening, you think, you know, maybe something is not right in your house, your telephone is not functioning. Every day that kind of fear, that kind of deception, that who actually, who really is experienced that the whole notion of a very powerful fundamental deception is there which takes the whole thing into account, the whole thing into consideration. So transcending that, transcending that is like the outer space experience, and then getting to its situation as it is. So that kind of pure energy shines from unobstructed, because its nature is always there. Nothing has been obstructed in this vision. So actually it's called, when the wisdom mind shines, wisdom mind shines,

[16:46]

the whole phenomena become the dance of it. The whole thing become teaching, the whole thing become cheerful and clear and precise at that level of Dzogchen. It's a mistake to equate clarity with awareness of thoughts and the colors and shapes of external phenomena. So here the level of clarity is completely different. It's not like how smart you can think and how bright the colors look like or how clear the sunshine is there today and you can see. Those are like analogies. and those are not actually meant by clarity. What clarity means, seeing that whole deception at that level simultaneously. At the same time, there's a very powerful situation which is bright. Absence of the confusion, there's a brightness. That's called clarity. Which is fullness. Something very complete. You see situation as it is.

[17:48]

When thoughts are absent, the meditator is completely immersed in the space of non-thought. In the absence of thought. It does not mean unconscious. It does not mean unconscious. Or sleep, which is sloth and dullness. Or withdrawal from the senses, which is like ascetic practice. You draw the senses. The ascetic does not engage to the senses, does not engage to the world. They create their own practice, their own practice, which is one of their own level of jnanas, and they work accordingly to their level, so they're a little bit hesitant to relate with their senses. So they kind of withdraw, which is actually the experience of shamatha. In shamatha, one withdraws from the senses. The whole experience of the five senses will become sleep in the alaya, in the mind of alaya. And at the stage, like, you know, the three points, If a person gets attached to the blissfulness so much, so much blissfulness, then one gets born into the form of desire.

[18:58]

And too much, if one gets attached to the clarity, attached to the clarity, grasped to the clarity, then one gets born into the form of desire. And then grasped to that clarity, Grasp to that, which is actually we could say here, which we could say here, which the senses, the senses started to completely dissolve and actually it makes a emotional balance on a certain sense. Now emotional balance, you know, you have to see, like, for instance, the depth of this room. The depth of this room, when the total experience of the formless dream mind is attained, the whole senses floats to the bottom. goes to the bottom. And when the whole senses goes to the bottom, then the person experiences infinite spaciousness all the time. Because that's how you experience that. The whole thing is underneath. It's underground.

[20:00]

Everything is submerged. Nothing is emerged on the ground. The whole ground is clear. And you don't sense at all. You don't sense anything. The only thing you sense is infinite spaciousness like that for a long time because of that subtle deception of clinging to that state. Very subtle deception of that state. So for thousands of yins, the power of that state, they can remain like that in the full ministry. Thousands of years they remain like that. And then they think they have got enlightened, because they don't get angry. There's hardly any anger coming at all. God's whole senses is absolutely fallen underneath it. There's no anger, no desire, no jealousy, no hatred. It's just like, you know, it's like an infinite space. And that's the whole thing. There's a deception so sudden coming at that level.

[21:03]

And then the person thinks, I've got enlightened. And then suddenly, after a long time, then the senses begin to raise up. Some kind of emotion arising, some kind of anger arising, some kind of jealousy arising. And then you suddenly think, oh, I've got enlightened. How this could happen? And at that time there's a tremendous hate. to oneself and that heat creates a very powerful you know impact and immediately one falls down to the lower it gives a one takes birth like that so that kind of thing the senses completely being completely being it's not called the liberation of the senses it's called senses being absolutely like quiet down it's like the water is boiling and you put a cold water you know it's there but the fire is still going on It's very, it's like a simmering fire keeps on going on. That's the basic deception still there.

[22:05]

For simply being unmoved by conflict, you see, the absence of thought does not mean unconscious asleep or withdrawal from the senses, but simply being unmoved by conflict. The three signs of meditation, clarity, joy, and absence of thought, may occur naturally when a person meditates. But if an effort is made to create them, the meditator still remains in the circle of samsara. So that's the thing. Many, many people, having a little experience of joy, they think, oh, I've connected with, you know, I've connected with this and I've connected with this. Now this is like ultimate experience. Actually, one is just putting one's self into that hole, into the pigeon. So, whatever comes, actually, don't take credit. Don't take credit. You just, you just do your practice. You just do it. as a severe practitioner.

[23:14]

They are full mistaken views of the void. It is a mistake to imagine the void is merely empty without seeing the wild space of nowness. Well, don't have to explain that. It is a mistake to see the Buddha nature dharmakaya in external sources without realizing that now knows no path of goal. Like Chögyam Trungpa Rinpoche who wrote the book A Journey Without Goal. It's a mistake to seek Buddha-nature, Dharma-kaya, in external sources without realizing that nowness knows no petacle, because when the deception is liberated, there is no fabrication involved. The whole wanting to attain clarity Wanting to attain blissfulness, wanting to attain that, which is, as I said, as long as the tight bundle, something you have a very uptight, fixated notion of wanting and demand, and you want to know that something very uptight has to be loosened up.

[24:17]

Otherwise your whole practice will not take place. So I said, please become practitioner and be simple practitioner. Just do it. Don't become ambition. Just do it. You don't have to say your experience to the whole world, what you are and who you are. Just do it and be on the spot. That's the main thing. So there is no fabrication. Nose, no pet, all good. It's a mistake to try to introduce some remedy for thoughts without realizing the thoughts are by nature what, and then one feet, one set like a snake reminds. Now basically, to bring an antidote is a lower vehicle, a lower vehicle. From the exhaustion's point of view, it is a lower vehicle remedy. When you have anger, you think about anger. You know, when you have anger, you try to think about a beautiful place. It's bringing a remedy for thought. So, an absorption, that anger itself, you do not hold to that anger.

[25:24]

You also at the same time, there is not one moment of deception involved at all, because once this fundamental presence is there, there is no anger, there is absolutely absence of anger, the whole energy becomes liberated. And a person may not see the absolute absence at the beginning. You may see some partial thing. You may see anger arising. And you see that because there is some kind of hurt. It hurts in a very subtle level, you can say. it hurts. And how does it get hurt? Because of some notion of your existence of that image. Some notion of your notion of survival. Some notion of deception still hanging around which holds your image all the time. So when it's come into contact with a situation it seems to be really hurt. And that will be, you know, even in a Even, you know, like, as I said, the subtle, on the level of bodhisattva, for instance, the bodhisattva is absolutely liberated, the whole gross emotion, but very subtle emotions still do exist on that level also.

[26:33]

It is, but it is absolutely like the emotions, emotions are like, emotion does appear, but they are unworkable. on the bodhisattva level. They see that, and it seems to be like that, at the same time it's limited. There's the experience of bodhisattva. It never functions because of the power of the bodhisattva mind. But yet, it keeps on working. It keeps on working stage level, which happens on the bodhisattva level. Bodhisattva keeps on working and that the deception has been so much liberated that whatever the form takes place, maybe it's very, very, very, very subtle, some kind of acknowledgement taking place, but that acknowledgement, that deception is not able to take a place in Bodhisattva. So all the time, the bodhisattva goes from one step to the next, reaching the first level of bodhisattva.

[27:35]

Then it goes very quickly. It's very powerful. So, it's a mistake to try to introduce some remedy for thoughts without realizing that thoughts are by nature void, and then when they're free, one's set like a snake unwinding. It's also a mistake to hold a nihilistic view that there is nothing but the void. That is absolutely the most, most dangerous view, and the most sloth-end view. in the whole world is the nihilistic view, where there is nothing happening, you know, and it's absolutely very powerful, very cloudy and very clumsy, cloudy mind. Very, very cloudy mind. The nihilistic doesn't believe in any cause and effect. They think everything is empty. But it's very stupid. They're nearly to also plan for tomorrow. They think something is coming.

[28:36]

If they absolutely think nothing is happening, then they should not plan for tomorrow. They plan for tomorrow. They're afraid of their jobs of losing, you know, whatever. So it's absolutely a very, what we call, stupid... It's also no cause and effect of karma and no meditator or meditation. You know, say, oh, there is nothing to meditate, there is no meditation, there is nothing to... Well, there's so much fear in one's own deception. You go and touch them and they will get angry and they will get frightened up. and saying, everything is empty. That's called realist. Failing to experience the world, which is beyond conception, those who have had a glimpse of realization must know these dangers and study them truly.

[29:44]

It is easy to theorize and talk eloquently about the world, but the meditator must still be unable to deal with certain situations. In the Maha Adi text it is said, Temporary realization is like a mist which will surely disappear. So if you don't continue your practice, then temporary realization, temporary realization, understanding become like a patch. Meditators who have no studies in this danger will never derive any benefit from being in strict retreat or forcibly restraining the mind, nor from visualizing, reciting mantras, or practicing hatha yoga. As it is said in the Bhagavad Gita Sutra, a bodhisattva who does not know the real meaning of solitude Even if he meditates for many years in a remote valley full of poisonous snakes, 500 miles from the nearest education would develop overbearing pride. So there are levels of things take place very powerfully when the student practices the meditation.

[30:49]

I think last summer in the retreat I told that This teacher is a great Lama, a very great Lama called Pamo Chupa. Hakmo Thoppa went to see Gashi Rinpoche. Hakmo Thoppa, does anyone remember? Do you remember? Hakmo Thoppa went to see I don't remember the name of it, but Phamutthupa went to see Rinpoche and Phamutthupa explained about his meditation experience, his realization.

[32:08]

And he said he attained the first Bhumi of Bodhisattva to Rinpoche. And Rinpoche said, do you really attain the first Bodhisattva? Yes, I did attain the first Bodhisattva. And are you sure of that? You are able to say the deceptive? Yes. And your teacher says so? Yes, my teacher also says so. It was too late in the holiday session. So he didn't say anything. And the next day, in Tibet, there's no bread. We eat barley. We put the tea and put the barley, and then we mix together, and that's the breakfast. So Rinpoche was having breakfast, and he called Prabhupada. And he said, last night you said you attained the first Bhumi.

[33:14]

Do you think you have attained that? He said, yes, I did it. My experience is very, very powerful with this. And you believe that? Yes. He was quite a great Lama. And he said, listen, you know, your first Bhumi and this piece of door, I would appreciate this piece of door. At that time, this whole aggression, the whole notion that he attained something was absolutely dark. And a very powerful experience arises. like that. That's how it was introduced. His whole pride that he attained something was absolute. That a powerful student in a That kind of...Pamutuba was high attainment at that time. It was such, you know, he stared at us and he said, you're first Bhumi and this piece of dough, I prefer this piece of dough.

[34:17]

He ate the piece of dough. So I felt like that. Bodhisattva who does not know the real meaning of quality, even he meditates for many years in a remote valley full of pausing snake, 500 miles from the nearest habitation, will develop overweening pride. If the meditator is able to use whatever occurs in his life as the pair, good or bad, which means good circumstance or bad circumstance, his body become a retreat heart. He does not need to add up the number of years he has been meditating and does not panic when Shogun caught her eyes. His awareness remains unbroken, like that of an old man watching a child at play. As it is said in Maha Adi texts, complete realization is like unchanging space. At that time, nothing can color change space.

[35:18]

In the space you can throw all kinds of colors, red and blue and white and yellow. It will always remain unchangeable and it can never stick. Whatever the shocking thoughts, emotion, whatever they're arising are, they're all liberated. Nothing can stick, stay in our state of space. The yogi or mahā-ātti may look like an ordinary person, but his awareness is completely absorbed in now-ness. He has no need for books. This is apparent phenomena in the whole of existence at the mandala of the guru, which the guru, we can see the lineage guru, or the essence of one's own mind, which is the very center of the enlightenment. For him there is no speculation about the stages on the path, his actions are spontaneous and therefore benefit all sentient beings. When he leaves the physical body, his consciousness becomes one with the Dharmakaya, just as the air in a vase merges with the surrounding space when the vase is broken. But, Punda Kimpo, when Punda Kimpo passed away, at the time of his passing away, he gave his last teaching to the Queen Mother and to whole disciples in Bhutan, and he said, now I'm leaving away, all of you have nothing to worry, I give all my last teaching, everything he advised, and he said, now I'm leaving away.

[36:34]

And at that time, it's like the, exactly, it's like the verse is, when this verse is broken, then it merges with the outer verse. At that time he said, now he said, the law says, the liberation of the whole notion, the liberation of notion, the liberation of Dharma, this is what it's called. And he smiled and he passed. He said, now I'm passing away, don't freak out. He gave the whole picture to every one of them. To his Queen Mother, to everyone. And he said, this is what it is. And then, the rainbow appeared at that time because of the power. When the enlightened being passed away, when the enlightened being was born, many different signs happened. Rainbows, arises, it's like the cold element paid respect to that because of the power. So at that time, they knew them. So, and that's... is the ultimate view of Dharmakaya.

[37:43]

Thank you for that. We should do a very good practice in our lifetime. And when we do a practice, these are not far away, these are right next to you. And you can do this, and if you are a good practitioner, this will happen. Just by the practice. And your compassion, your friendship to you, your friendship to the world, your good bodhicitta mind, you are willing to practice, bringing the skillfulness, bringing the wisdom, and just being practitioner, and your compassion, your devotion are the most important thing in your practice. And that is the main practice for enlightenment. So, I think that's, yeah. Yes. What's the real meaning of solitude? What's the real meaning of solitude? Real meaning of solitude is your presence of your mind. Once you attain that realization, then no distractions. That's the real meaning of solitude.

[38:48]

Whatever the situation arises, wherever you go, you could call it, on a Vajrayana level, you could call it the palace of the deity, mandala of the deity. Whatever the situation arises, nothing... Nothing overwhelms you at the time, nothing conquers you. You transcend that whole deception. So basically solitude. All solitude on an external level is to create a... It's like going to the mountain and doing practice. It's like solitude. But solitude has to take in your heart, not outside. We can make a house and we can sit inside and we can wander all around. So from that point, solitude has to take in your body. Inside the body, mind. And the mind being present is called solitude. I wish I could understand the difference between, like, one of the higher levels of sine meditation and more subtle levels, and laktam meditation.

[39:51]

How would that relate, for instance, to the three levels of mind, where the meaning of the mother and the child, and one of the snake and the thief, and... Is there a relationship there? With what? With that and, like, the more subtle levels of sine and laktam meditation. Oh yeah, yeah, of course. Jinne and Lhaktung together is able to work with those situations. Without the Jinne and Lhaktung there is no reference point. Jinne and Lhaktung works with those situations. So it's a high level of skill and wisdom together is the Jinne and Lhaktung. Because Lhaktung has a abiding state, Lhaktung has a clarity, and the clarity has a stillness. Clarity has some kind of imbalance, you could say. And that balance is shini. And that balance, within that imbalance, there's a clarity, which is the bhakti. So that works with the three levels of situation which arises.

[40:58]

In the Lakshmanamada Meditation, if a thought arises, how does one experience that thought? How does one experience the thought? As I said, neither the movements, whether there is movements or whether there is stillness, one is unaffected. That's the Lhaktum experience. Very powerful compassion arises because of seeing the equanimity of simsavaya and nirvana in the Lhaktum experience. Which is to say that the whole notion being very... the whole notion being liberated. When you described about being that state perhaps for thousands of years where you're just in that bliss experience, would that be like a level of an arhat?

[42:16]

No, no. Arhat, it was in there because of some kind of level of vipassana. It is, that's just primarily by shini, not even and there is no pattern involved at all at that level. It's just jhini practice itself can reach that level. Just by jhini you can get full knowledge. And just by jhini you can get... It has a clarity also, a very powerful clarity. And just by jhini you can... If you do lots of jhini meditation, you can reap the mind-worthiness. Could you define jhini meditation? Jhini? No. the same concentration exercises? Yes, yes, same, same. Shamatha, Sanskrit, shamatha, shamatha, like peaceful abiding. Shini is called peaceful abiding. And Tibetan is shini, Sanskrit is shamatha, and in English we call it peaceful abiding.

[43:17]

And there are two kinds of shini, senji shini, semi shini. Senji shini is called like substantial shini and insubstantial shini. Or we could say target shinai or without target shinai. Target shinai is something you have some kind of object and one is without that. What is your version of solitude? Well, when I think about the shimmy of solitude, I think about just being aware of the fact that you're really always alone, and there's nothing that you can really hang on to. There's the presence.

[44:18]

And we wouldn't say, quote, the lone wolf, because it doesn't, you know, it... In the Vajrayana mantra it says to look into outer and inner space also that notion is a transgression. So even the notion of alone is some kind of holding and that is also transcendent. So, but on a very beginning level, yes, alone, staying alone, you know, solitude is. On a relative level, yes, a person go to the mountain, person build a, stay in a hermit, into a retreat for three, four months, whatever, and that's we call solitude. Everyday I was speaking more of a psychologically alone, no matter if you're surrounded by people still.

[45:19]

Yeah, that's, you know, that's... No matter you're surrounded by people, you're basically by yourself. You're basically by yourself. That is some sense of, some notion of, that kind of solitude has some notion of deception involved. Yes. Because there's some kind of fear there, some kind of separation there. The notion, there's a notion. Let's put it one simple word, notion. How one attain the full rainbow body when the notions are repeated. So on a very basic level, the solitude is something where we stay in a hermit, we stay in a mountain and create that kind of situation to be quiet. The whole situation we created to make that kind of development.

[46:25]

So, any more questions, please? Let's hear. You were speaking at break today about the Moon and the Sun and they are looking for energies. Do you repeat some of that for all of us? We usually think of the Moon as relating to the funeral energy and... You were saying yesterday that when our mind starts to get dull in our meditation that we should make it brighter or lift it up. Do you have some suggestions about that? That's a very good suggestion. That Dalai Lama picture when you saw him, he said, sprinkle some water when you feel very dull. Lift your mind when you feel kind of down. And when you get too excited, then bring it down. Those seem to be very good techniques, I think.

[47:34]

Those will be very powerful because we are working from that level. Does that mean that the emotions, when you see it as it is, do you see through it? Like, does it have a translucent quality to it or does it just disappear because you raise your this perception higher than the thing itself you know like the hatred from which level you're talking from the toxic level Yeah, on any workable level, you know. A workable level, an absorption workable level, it has, you could say there is some sense of translation, translation means transparent, right? Yeah. Something transcending and transparent. So you no longer identify anymore with the object, right?

[48:39]

Well, at the beginning there is a sense of identification which is a translution. The whole notion of translution is there. Translution is some kind of identification. But after that, then the whole thing doesn't take place at the level of the liberation of the whole Dharma. At that time, then... that particular emotion doesn't form at all. The emotion or that particular neurosis doesn't form at all because the whole notion of that separation, boundary, that wall, which is the deception, is absolutely clearly liberated. Then the object and subject, there is no object and subject. The experiences seem to be registered in the mind-body relationship, so... The experience seems to be registered as long as there is some sense of subtle duality is there.

[49:49]

Yes. When the subtle duality is liberated, then perhaps that is transcendent. At that time, that seems to be transcendent. But as long as you have the subtle duality experiences, as you said, registered. But once the subtle duality is liberated, it is then transcended. Subtle to that registration, there is no space. That's at a very ultimate level. which for a bodhisattva of the tenth movie, what is registered on their mind is a very subtle notion of getting enlightened, which is registered. And they have to transcend and liberate that notion. There's a separation, yet there's a distance, even, very subtle distance, very, very thin distance at that time.

[51:04]

It's just so, it's only a matter of the closest, closest metric point we could see. It's just like, you know, you could see through it, the Bodhisattva sees through it at that level. It's absolutely translucent, clear, and yet something has to be gone through. So something is registered there, and that register says, get enlightened. Is that because enlightenment then is a concept, it remains as a concept somehow? It's too early to say that. If you don't have the notion right now, you wouldn't get anywhere. Yeah, like you have to set yourself on a course. Yes, as I said, clear reference point. And then as you start experiencing, it's a whole different thing when that happens.

[52:09]

Exactly. You have to have a clear reference point, as I said many times, clear reference point, which is gravitational level, which is atmospheric level. What do you mean by transplanting Bodhisattva? A person who has never taken Bodhisattva, never arise in Bodhisattva, for the first time when this practitioner or the student begin to either take the Bodhisattva from the Lama, transplanting that, or begin to have that experience, a rising state, at that time transplanting with the bodhisattva mind. Basically, with the bodhisattva friendship, the potential is fundamentally in your mind. It's not that you have to buy it. It is something you have to transplant from outside, which is not in you at all.

[53:10]

It doesn't mean that. But you need to kind of invoke. You need to kind of awaken. You need to be awakened into your cool bodhisattva mind. That's more like transplanting. Bringing that friendship, putting that friendship, which we can do that. No, where there is no deception, there is no emotion felt at all. On the ultimate level, nothing. But on a bodhisattva level, very subtle, yes, very subtle.

[54:13]

But emotional is no more workable. That's the difference. Emotion is like you see it, but it doesn't work. as some kind of translucent experience emotionally. When you say it doesn't work, does that mean it's not expressed? No. If it's not expressed, you don't even know how the illusion of doesn't work will come. Because it's expressed and it doesn't work. I understand. You know, if it's not expressed, then the question of doesn't work, first of all, would not come. Since it is expressed and not work, that's the hard part. Which means the emotions become very, extremely light, transparent.

[55:28]

Because of the whole, that basic fundamental deception, the survival has been liberated on an outer space level. So there is nothing bothers to Bodhisattva. And as I said, it takes quite a while to break through that from the local space to the outer space. That seems to be the difference. Do you think it's harder to learn this when you start as an older person? Excuse me? I don't think so.

[56:33]

I don't think so. It has nothing to do with age. It is for his personal capacity. Because I was just thinking you have so many more accumulated That is possible. That can be. From one level we could say it's better to start earlier, it is always better. But it doesn't mean that if you start later, you don't, you're not going to get it. And? Well, that's the thing. Yeah. Yeah, it does give.

[57:39]

It definitely does. Yes? I had a doubt that the teaching about preaching seems to have been designed for people who are going to live in monasteries when they are six years old. It seems to be designed. That's your version. And sometimes I wonder, is it really possible for me to make any progress with just any one hour Tuesday, a few retreats here and there? To really break through my conditioned state, isn't it really possible to even dream of working? That's up to you. You have to deal with your space. If you don't have that friendship, willingness to work within the space, it's not going to happen. It is your responsibility. Whether in monastery, or whether in the street, or whether in the city, or whether in a pub, it is your responsibility.

[58:51]

Does it fund that friendship? The cool, good-sitting man has to come there. If you're not going to do it, it's not going to happen. Your teacher creates the situation. Sangha creates the situation. From that level, I guess, or the city level, it is important to have some kind of organization level, which is very beneficial, that people can come and relate to their practice. Dharma Hall, Dharma Sangha, Vajra brothers and sisters all help each other, and the whole situation is created. It's become very helpful, very powerful. It works. It's very clear and precise and workable from that level. And if it's not there, then there's a danger of, not that you are a bad student, but because there's a very powerful distraction. So there's no, some sense of resting support is needed there.

[60:00]

So it has nothing to do with the monastery. It has nothing to do. Many great Mahasiddhas, if you read the history of Mahasiddhas, any Mahasiddhas, they were just farmers and all kinds of livestock. They didn't spend in ministries. Nobody even knew they were practicing. Because sometimes I go for days without seeing another practitioner, surrounded by people that you can't really talk to. I think that's one of the, there seems to be, from that level, the Dharma center, the organization level seems to be very helpful, very uplifting. The whole situation is created for students' upbringing, uplifting of the wisdom and skillfulness. That seems to be good.

[61:08]

I was told that what there is to get is that this is it. It does make sense. Now one has to actualize. One has to actualize. And some sense of friendship, that notion of bodhisattva mind seems to be very important to transplant in ourselves and to work with that. As long as a person doesn't work with the bodhisattva mind, definitely a person is not going to reach to the level of atiyuka. Because that fundamental responsibility does not take place. The skillful meaning and wisdom does not take place and the person loses that transplanted wisdom. So you may seem to have it for one day or two days, a while during the retreat, but once you get out of that place, once you go out from here,

[62:15]

then again you are overwhelmed by this situation. And at that time, who becomes most helpful, who becomes most truly our partner, becomes our cool bodhisattva. If we lose our cool bodhisattva at that time, then nothing seems to be working, and nothing is clear, and everything is a disaster. So, That seems to be my point, working with people. So practice is what has to identify the practice with the life situations. As I said, if a student doesn't identify the teaching with one's own life situation, then there's always a conflict. then you regard the teaching as simply some kind of Vajrayana idea, Paramahamsa Baba's idea, or Buddha's idea, or it's just simply the whole Kulbuddhisattvamana is something, you know, it's not part of you, it's something bringing from outside, and there is always some kind of misunderstanding and some kind of barrier, and it's very important to

[63:39]

put the clear reference point, knowing the fundamental deception, and seeing that you identify yourself with your situation clearly. In that way, the scripturalness comes naturally. The scripturalness deals with those situations spontaneously. And at that time, when the scripturalness comes, then the whole situation doesn't seem to be a hassle to you anymore. Everything becomes workable and reasonable. whether you're in a monastery or not. You could do that all the time, everywhere. You could do that, you know, in the most outrageous places, what we could call outrageous places. You could do that in a discotheque, from a pub, from wherever you are, until one finds one's liberation blueprint. Because nothing is left. But we may have to see to our own state of being, state of mind, how strong it is.

[64:45]

Naturally, it would be much harder to practice meditation in a very powerful, distracted, overwhelming situation than practicing at your home, which would be much easier. But the main thing is some kind of awareness, fundamental friendship has to be there, which is the most important. Unless the student doesn't have that the student would not make any development. Please read the book. Please read the book. There are many books. Read the books which are called the Bodhisattva Avatara. There's a book called Bodhisattva Avatara. And then there are other Dharma books. Read those books and study those books and meditate on those. And then bring your skillful interaction and then you will come to know the Bodhisattva. Thaisittu is a Buddhist book.

[65:49]

It's called Way to Go. Way to Go? Way to Go. It's a Bodhisattva. We didn't see it. Thaisittu has a good one. It's called Way to Go. Yeah, it's a good one. It's a good one. You can order now. We can order it tomorrow morning. Yeah, Shambhala. Who was there often? Thaisittu. Thaisittu. Basically, there's a book called The Bodhisattva Avatar by Shantideva, which is the principal teaching of the Bodhisattva. And it's been translated by Arun Geshe in this wonderful book. That's the main book of my study. I think there are many other books. You read other books, sit a lot, sit a lot, and do a lot of practice. We are practitioners. Do a lot of practice. That seems to be the main thing.

[66:52]

You read a lot and you don't do any practice, you're not going to do anything good at all. We're all wasting our time. that this whole thing is simply a lecture, simply one other thing which would not help. So then, please sit, Lord, and Each person has naturally different developments of state of mind. Each person has a slightly different state of mind. And it's very important to have that gravitational mind, have that atmospheric mind to begin with, the clear reference point.

[68:02]

So please do breathing meditation. My advice is, before you jump into the space, first, make your space suit well. Did you say to do the breathing meditation and then do the absorption practice in one period more than the other? Is that what you suggest? Basically, I would just, you know, if we do it very well, let's do the breathing. Breathing for a long time. Breathing for a long time. And also, Sometimes, if you find a great good stability, also look into the nature of the mind, which is actually important, like what we went through. Seeing, the first thing is to know how the mind works out. It's a very powerful technique. But mostly, from a direct way of seeing, use the brain.

[69:06]

First, it will bring the mind clear. It will make the whole mind precise and clear. And then it's like, you know, you're well prepared for going into the space. What we... But for the time being, first, before you go there, you just do the breathing. Yes. That will be good. If I tell you from my heart, then do the breathing. But if I will just tell you like that, yeah, then do one with that. get caught in a really hot situation where you just get angry.

[70:12]

And you know it's happening and you can't stop it. Would it be a good thing to go and do a Chinrezi practice after that? Very good. Chinrezi practice is one of the practices which transplanted the good bodhisattva mind. It's a very powerful practice. I would be very happy those of you who can do Chinrezi practice as much as you can. It's a very powerful practice. It's very good in our lives. It's like a tremendous refuge. It's a healing. It's an experience of that basic sanity. Everything comes through the Chinrezi practice. And with your meditation, with that practice, it's basically, it will work together very properly. Is the emptiness spoken about in Zen as this emptiness or is there a difference?

[71:14]

There's a difference. It's very difficult to say. Your question will be an answer to your question. So? I guess we can today end up here and tomorrow we will do quite a lot of sitting and our last day of our teaching and practice

[72:24]

And we have covered many levels of facets of meditation and we have been not absolutely on the complete outer space level but also somewhere inner space level and also we open the doors on the inner space level and wash out what is on the other side of the space so to speak and we haven't left anything And over the time when you do your practice, you will understand those deeper parts of the meditation in your experience.

[73:27]

So I feel there's nothing I have left. I didn't hide anything. and at the same time, as I mentioned again and again and again, please transplant the cool bodhisattva mind, the notion of cool bodhisattva mind, and bring your wisdom and skill together, and be practitioner, and integrate that meditation interaction That seems to be the main thing for a practitioner, the main message for a practitioner. And when we miss our basic practice, then we are not going to become a true practitioner.

[74:41]

We are not going to digest the teaching of Buddhist teaching or, as I said, to identify the teaching with one's life situation, they are not going to identify the life situation with the teacher. And in that case, there is always a conflict and there is no benefit, not because you have been a very bad student or you are a bad student or whatever, simply there is some sense of laziness involved sometimes and there is some sense of obstacles or distraction, whatever that could happen, it seems to be from a lack of cool bodhisattva mind, from that lack of friendship in oneself. So it's really important to transplant and work out and make it workable in your life.

[75:44]

And that seems to be the main message and main practice for a student, particularly on the Vajrayana level. definitely for Hinyana level, definitely for Mahayana level student, definitely for Vajrayana, which is even more intense at that time. So you're not gonna throw away that whole teaching, that whole lineage which has been passed to you, which has been given to you as a package, whatever. So you're not gonna just base the whole thing. You are gonna integrate bring that into action and able to digest the whole teaching so that there is no notion of confusion and doubt at all in your mind, to put it simply. That seems to be the main thing for a student. Practice. Always practice.

[76:46]

Sit a lot. Do your practice. And Work with your situation all the time. With that skillful mean of discipline, create the situation. I think those are very important. There's not much to say, but those are very important things which I want to tell you. And practice seems to be the main thing. The surviving of the teaching in the future will depend on the student existing student today on the planet, on the earth level. If the student did not do a good practice, then this teaching would not last long, because the teaching is being holded by the student, and so the student becomes the, we could call, the symbolic of the teaching. As a matter of fact, knowing and able to relate with the life properly depends on student ability, depends on student exertion and student willingness to practice and to bring that workable in student life and make it perfectly communicable in our life.

[78:07]

In all kinds of situations, it's a fundamental responsibility of our basic sanity. We are not a bunch of people who want to try to convert people into Buddhism. We are not interested at all. That's not our aim. What we are interested in is bringing about our basic sanity and able to live a basic good life, not as simply preserving the image of a deceptive nature, image of the deception mind, but transcend the deception, transcend that confusion, that fear, and able to come out, and able to shine in the world, and able to shine in your own life, seems to be the main thing which has been blossomed, which is the fruit of that cool Buddhism, which you function in yourself and which you function outside.

[79:08]

As I said yesterday, if you can't to be a friend to yourself, you could never be a friend to other people. How you can shine outside is when you begin to shine what you have inside, then the other person, you create that environment, that atmosphere, that gravity in the other person to see themselves and experience their own basic sanity, which is the fundamental essence, fundamental nature of all the beings. In that way, the teaching of Buddhism, the teaching of our basic sanity, can last long. And that will be a great contribution for oneself and for others. There is no hassle. You just become precise and simple and clear. You don't become some kind of fanatic. So your practice is, the whole wisdom comes with your sitting practice.

[80:18]

So again, please, try to sit a lot and start with your breathing and also sometimes look for an exhaustion level. As in the breathing, we're not simply on the hinayana level. The breathing we're doing is both using the wisdom and skill together from a Vajrayana level. It's not a hinayana level. The whole whole yanas are encompassed into the breathing practice. And when the teaching begins to, when the student did not have a good sitting meditation, student does not pay attention to one's practice, And that sitting comes through some kind of conviction born into yourself from that cool bodhicitta mind that you want to free yourself from that chain of deception. And when you have the clear conviction that you want to free yourself from the chain of deception, naturally there is the skillfulness which brings for a student to buy a zafu.

[81:28]

And then you also put the Zabu in a corner of your room or wherever or maybe in your office or whatever and then you sit and sit and sit and in that way gradually you begin to cut the chain of that deception. And in that way, the true essence of Buddhism can last for a long time on this planet. When the student misses that, then there's the beginning of the declining of the Buddhist teaching. And there is a problem today in Tibet also. There is a problem today we face in Nepal among There is a problem which I saw in Nepal and certain places in Ladakh and certain places in Tibet where people, instead of sitting, they seem to have lost the basic communication within oneself which really comes from the sitting.

[82:49]

which is as losing of some sense of intelligence. Intelligence become somehow obscured on a certain level, and people getting more involved in some kind of rituals. People getting more involved in some kind of doing relative things, somehow which is more distraction, actually. A person get caught was settled into more distraction over time. One can lose the essential point. So in that way, there is some sense of degeneration happening, but at the same time, there are many great teachers, those who are trying to preserve it. handful of great teachers, those who are trying to preserve it in the best way they can.

[83:55]

But there seems to be a general, some kind of atmosphere spreading, where when the basic teaching fades, then people kind of get distracted in more other things than getting into the inner sense of the teaching. So... And I guess many teachers were concerned about that situation. And people seem to pay more attention to external things than getting into internal things, let's put it that way. People seem to be losing the essence inside. And when the essence is absolutely lost, then the teaching fades, and after some time, then, naturally, the idea of theistic manifests all the time, which is very much a danger to heaven. On certain kind of, it exists on certain kind of level.

[84:58]

So, it's very important to set and to plant that cool bodhisattva mind. I think that seems to be one of the most important message in the teaching, that you are able to cut your whole deception, your fundamental deception, within yourself. You are able to see that how you are giving into yourself in your deceptive experience. And you are able to see that how you can cut that deception within yourself, which we call the source of the whole mandala. The mandala is the ground of the confusion and is the ground of the enlightenment.

[86:04]

This life is also a mandala. Each person's environment, each person's space, each person's situation, which has not been created by anyone. Nobody created. There is no such power in the whole existence of the universe who creates your space, who creates your existence. There is no divine power or there is no such gods or no such Buddhas or whatever who creates such situations. You are the one who creates it. You create your ego or you create your anatomy, whatever. So it's very important. There's some kind of intelligence taking place all the time into a space. Whether it's confused or whether it's clear, something is happening all the time. And it's very important to make it clear, make it precise, and make it a clear cut, you know, from that deception.

[87:07]

It becomes one of these fundamental, fundamental friendship, commitment in itself. So the whole question of the skillful learning, the whole question of the wisdom comes there in how you work with your situations. how you work with the circle of life, or how you work with your all kinds of life situations. Let it be in your practice, let it be in your work, let it be in your cooking, let it be in relating with a plant, or making a garden, or making anything, whether it relates with a garden, whether it relates with a game or whether it's related to your practice or whether it's related to some other person. How you relate to that situation seems to be the fundamental communication in your life with your own intelligence. So, that's where the whole wisdom and the whole skillfulness comes, how to work with your situations.

[88:11]

The situation is the mind situation, the essence situation, the life situations. So we need a sense of wakefulness, particularly in the Buddhist tradition. A sense of wakefulness is called the awakened state of the mind, which awakes from what? Awakes from that darkness, awakes from that ignorance, awakes from the deception of that particular state, an awakened state of the mind. We are not called just hey, someone will come and take care of you. Rest. Actually, the notion of rest is pretty much like, you know, just don't worry, be cool, it's all right. It's a theistic notion. It's not a Buddhist, in the non-theistic notion. In the non-theistic notion, you are told to be awake. Personally, awake. Shantideva said, when you have this body, don't sleep or ignore the mind. Awake. Awake us.

[89:12]

Awake. Do not call, hey, everything is going to be fine. Just rest. That's the notion of escape. And this thing doesn't work. Things are not clear. Things are never clear. It has never been clear with that. We rest so long. We have rested and rested in all different kinds of things. and it has simply been a distraction, simply been a deception. No, awake. Awake from what? Awake from the deception. That's very important. And how do you awake? You need to have that fundamental responsibility by taking some kind of pride and some kind of responsibility, working with that intelligence, working with your mind, working within yourself. You need to have some sense of friendship at that time, which comes with a sense of bravery, which comes with a sense of fearlessness in cutting that deception.

[90:17]

So you need to awake. And how you awake? Practitioner. Practition. Practice. That's the whole point. Practice. You bring the meditation into action. That's how you awake. You don't obey just by thinking, just by going to a spot and waiting there for all the Buddhas to come and pick you up on the highway 101 and hitchhike when that very special man is going to come and pick you up. It doesn't happen. It has never happened. And it's never going to happen. It doesn't happen. You need to awake. And how you awake will be practitioner. Just practice. You just do it. That's what you just do it. Just do it precisely. You communicate precisely.

[91:21]

You just do it. That seems to be very important. Awake in the state of the mind. Awake. And when you awake, you see your whole situation. When you awake, you see the whole situation. Now you're waking up. But when you wake up from the dream, you see the whole thing. Same thing, when you awake, you see the whole situation. And when you see the situation, then you begin to work with the situation, which is called the scriptural meaning. There is sense of a wisdom at that time, some kind of willingness, like going from your room to the dining room, that kind of bravery, some kind of knowing the situation that the breakfast is in the dining room and you have the sense of fearlessly walking all the way, which is some kind of commitment, some kind of friendship. And then you go there and pick your cups and spoon and then you pour the water and take the, whatever the eggs or whatever the breads are there and you begin to take it.

[92:28]

And that's the sense of wakefulness. Which again gives a message there, a wakefulness action. The whole thing is a message. The whole thing includes a message, even at that level. So, that waking up there's a sense of knowing the situation, and when you know that, we have to begin with some point at that level in which I call the reference point, you know, a clear reference point in working, and for the first level, as we, on a skillful mean, on a skillful mean, the whole nine yonas, from the very thin ionic level to the mahat level of Dzogchen Po, there has to be a skillful mean in working with the situation. If you go too deep without getting there, it's just going to confuse you more than anything. That's it. It's just going to confuse you more. You're not going to get it. You're not going to experience it. You're not going to open up. Because the situation is somehow...

[93:30]

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