And now say, Okay.

[01:14]

A great deal of impurities, of blocked energies and karmas are thrown away when you see a very strong half inside. This is one of the secret essence of Dzogchen meditation. When you feel extremely uncomfortable and tremendous emotion and blockage, you have to say, then you remain in deep. in that flow of the natural state. You do not try to move anything. This strong heart throws away tremendous subtle karma, those expectations and fears.

[05:40]

And it's a very strong shaking up of those two karmas. And as I said, one should be strong in moving on the path of this nature because it's the ultimate destination, the fundamental awareness where we have the trust and we can see. On the way, however the karma talks, we should not listen. Now, how to deal with the karma? These are the different techniques going through a tremendous heart if it's extremely difficult. very strong blockages and and also you relate with the releasing the tensions of your body and then not getting bothered by any different thoughts phenomena whether it's good or bad you do not entertain in that way you're not letting yourself be taken away by those different karmas The phenomena is naturally purified. Whatever they left to our habit patterns are there, they are purified.

[06:44]

Awareness is the only thing which we can trust. Once we lost awareness, again we are caught into the clutches of these two expectations and fear. So one should never lose the inside of awareness. Losing this is like losing the main key to our enlightenment. Awareness is able to protect us because it's the natural state from the experience of pain and the experience of different karmas. We are going through so many different experiences of karma because we have lost our awareness.

[09:44]

So therefore it is important to keep the awareness. But once the technique of awareness is implemented, after some time you do not need to be aware of your awareness because you are the awareness. Okay, so these techniques, this technique of Dzogchen meditation, one should not discuss these things with other people.

[13:15]

Because Dzogchen meditation, to discuss with other people, it is too sacred. within the traditional lines, we do not discuss this thing and we do not tell this sacred instructions to other people. So the method of saying, ha, these are not to be spoken to other people. It should not be told to other people because not being able to understand the fundamental nature of oneself, it would not be beneficial. These are self-hidden nature in itself. And then, So this is how, when we work with our awareness on the path, which is on this path of perfection, one is not perfected, one is on the path of perfection, those experiences will come different differently. Painful experience, fearful experience, good experience, bad experience. However the experience comes, one should never stop.

[14:18]

That is important. One should never get excited to a good experience, neither one should get afraid to a fearful experience. All we need to do is to shake up our karmic phenomena, that frozen energy in the space, the frozen energy of our dualistic mind. This is what we are not bending down anymore in the state of meditation. So it's like a challenge. So the challenge produces some kind of sometimes uneasiness. So we have to, as I said, it's worth it to be bold than being distracted. So if you let yourself be bold, let yourself be lonely, then you will be able to see the truth and you will be able to see the clarity of that nature. We haven't let ourselves express the clarity of the truth because we haven't let ourselves be lonely. We know that our nature is like that. But somehow we try to cover that up all the time. We try to look outside, we try to find a situation where we can get distracted, constantly looking for distractions so we have never faced the truth.

[15:26]

That should not happen on the path. When we let those things go, it's a different experience. The experience of one's self coming up and the experience of the previous habit, which we are used to it for a long time, will be going together. So at the beginning, the previous habit pattern will be stronger. But after some time, then your own true expression will be stronger. And when the true expression becomes stronger, then the awareness will manifest. But in both cases, we need the awareness in order to experience the... cut through those previous habits when it requires a tremendous awareness, and then later to go on further, that true awareness will manifest. So the awareness itself is us, there is no other than oneself. So now... What time is it? Ten to twelve. Ten to twelve. So let's recite the Vajrasattva mantra before we have a break in the afternoon.

[16:32]

And then it's always important to understand that once we understand this loneliness, our state of fundamental essence being oneself, then all our practice would not become some kind of escape and our practice will become truly a purification practice, truly a path of essence. Satsang with Mooji [...] Anorato me bāvā, sravā siddhi, me prayāca, sravā karma, sūcāmi, citam śrīyam, kuru pungu, ha-ha-ha-ha, bhagavan sravā tathāgata, penzara māmiṃcā, penzara bāvā māsa māya sātu.

[17:50]

Satsang with Mooji [...] Yes.

[19:18]

Thank you. So this afternoon, I will explain some teachings by one of the great Nyingma Lama, who was Patrul Rinpoche. And during his lifetime, one of his main teaching and practice was the teaching of Shantideva, which was the Bodhisattva Avatara.

[20:24]

And he's taught that several hundred times. It has been one of his main practices and main teachings. Patrul Rinpoche, Patrul Rinpoche. And also there were many great teachings on Dzogchen by Patrul Rinpoche and his teaching style was very direct. And very simple. So I thought it would be beneficial to explain something very direct and simple. Instead of going through complication. And this is the, this teaching is called the ultimate perfection. to attain the buddhahood, the skillful means, which the teaching is skillful means here, and this teaching in particular is called the liberation of mind itself.

[21:33]

And Patrul Rinpoche himself, he used to call himself Apu Shalpo. Apu Shalpo means The wandering person is something he does not hear in Tibetan. Shalpo means one who just wanders and who does not have any particular identity. So it's something like that, what he used to call himself, Apu Shalpo. And this is the heart message of Apu Shalpo. So emaho, the first word emaho means, it's like the word of joy, the expression of joy within that nature. The first word he explained within this teaching of Dzogchen, he explained about the nature of Dharmakaya.

[22:37]

The nature of Dharmakaya, which is primordially pure, without moving. Now that means that without moving from one's own expression. What happens usually in our ordinary state of mind, we move out of our own mind. The expression is there. Our state of mind is not simply an empty mind. The emptiness nature of the mind has a natural luminosity, or we could call it expression, or we could call it clarity, or we could call it projection in an ordinary sense. But the true state of the projection itself is the clarity. And that is how the state of the spaciousness is called Dharmakaya. And a realized mind means the one who is able to remain in that Dharmakaya without getting caught by that expression. So it does not mean that the realized nature does not have an expression.

[23:41]

If the realized mind does not have an expression, then it is simply a nihilistic mind. Then it is simply an empty mind. It is not an empty mind simply. It has a quality of arising energy, and that arising energy and the space itself is the nature of Dharmakaya. So in particular there is the dharmakaya, sambhogakaya and nirmanakaya. The nature of the mind is explained in three kayas within the doctrine of nature. The dharmakaya mind is the spacious nature and the sambhogakaya mind is like the clarity. In particular it's called clarity. But of course this clarity is not different from the spacious nature. When we sit, we have a projection. Where does this projection arise from? From emptiness, from that space. The projection is not coming from our solidity. The projection is arising from a space where there is no obstruction.

[24:45]

The projection is arising from our unobstructed space. That unobstructed space is called dharmakaya. The unobstructed space has always a strength, always unceasing energy. And that unceasing energy is called sambhogakaya. And also it's called nirmanakaya. Now sambhogakaya is the pure unceasing energy. And nirmanakaya is also a pure unceasing energy. But in an ordinary sense, this unceasing energy, for us, it has become frozen. Simply we haven't seen that unceasing energy as our fundamental unceasing energy, which is unceasing energy arising from our own state of mind. This is where we get caught. Simply getting caught in this energy, then our life becomes different. Life has appeared in this dualistic fashion, and the dreams have appeared in that dualistic fashion.

[25:50]

Simply not understanding that unceasing energy as one's own simple energy. So in order to cut the confusion, the ignorance, One has to see this unceasing energy as one's own energy. So first he prays here that may I attain the unconfused nature of the perfection as it is immediately. So this was his praise to the Buddhas. And then Patrul Rinpoche explained here, O son, if you want to attain the state of realization, the wandering beggar, wandering beggar, Patrul himself, he called himself the wandering beggar, me, I'm going to tell you three words.

[26:54]

And do not misunderstand those three words. And the sons and students, those who have the intelligence, those who can make the effort, then make an effort within that practice. Make an effort with intelligence into that nature. So then he begins by explaining about the nature of emptiness, which is the Dharmakaya nature. which has been the heart essence practice of all the great Mahasiddhas and all the great Lamas. Lamas means those who have all attained the state of nirvana. like Tilopa, Naropa, 25 great disciples of Pema Sambhava, Mandarava, Ishi Tsogyal, Tara, all those great male and female beings, those who have attained that state of realization, it has been their heart essence, a practice, because that practice means it was the fundamental nature.

[27:58]

So it has been the main practice of all those great Mahasiddhas. The nature of this Dharvakaya. And it is the heart essence realization of the Three Times Buddhas. And it is the heart itself of the Yidam Deity. As I explained before, that Yidam is our true expression of energy. In Buddhism, within the vehicle of Vajrayana, we work with two methods. One method is working with the energy And one method is working with this space. The method working with the energy is to melt down this karmic energy, which is called the generative practice of Yidam Deity practice. And the method of bringing out the spacious nature is called the Dzogchen nature. So both support each other.

[29:00]

And of course, the doctrine is more, far more profound than the generated part. But generated part is very important because our problem is with the energy. So since we have a direct gross element problem, therefore it is much easier, skillful, that if we work with step by step with this energy. Because the energy are manifesting into five different objects to the five different senses. In our eyes there's the place of beautiful, something we like, something we don't like, something nice words or something disliking words, a good smell or bad smell, a good taste or bad taste. These are the matter, these are the energy which are frozen, which we get in communication 24 hours. But it does not mean that we do not have communication with our spacious nature also.

[30:02]

The spacious nature is like the mother source of energy where these energies are arising. So the generative practice of yidam is the particular practice how one can work in order to transmute this obscured energy. how one will be able to cut through that habit pattern of this obscured energy. So therefore it's become very powerful in practicing the generated practice. And in particular the meditation is related with the space, spacious mind. Of course within the spacious mind there is the energy also. So it's become very perfect if a person can do the two at the same time. Or maybe first the generative practice and then the perfection, Dzogchen practice. That is the step. That is how if a person has to do...

[31:05]

a practice in a traditional way, traditional way that has been recommended. It has been recommended because we have more problem with those energies, so it is more recommended to go that way. But we can go this way also with meditation, but while going with meditation, it is completely, you have opened yourself totally. But when you go through the generative practice, you do have open yourself, but not completely. So it's more challenge. Because now here you are walking on the path and all these karmas are talking to you. And you do not have any protection, you did not make any barrier between this karma and yourself. And therefore either you can completely see them into that wisdom nature or you will be caught up. Or you have to be strong while you are walking on the path. But now with the generated practice, certain ideas, certain techniques are shown where you can create those mandalas, where you can create those energy fields, and therefore you can create some kind of protection while walking on the path.

[32:22]

So it's like you have some kind of weapon in your hand. Those who come, you can just show them their weapons so they don't come close to you. But within adsorption nature you do not have any weapon in your hand. You are that, you are expressing your strength that I am powerful and now they will test you. So it's become very, it is very strong and it's also vulnerable. It's also open, you have exposed yourself completely. And of course, if you can digest that, then it's perfect. But on the path, in a recommendation by the past realized teachers, they have recommended this boat thing within the practice of Vajrayana. And it has been this, the essence of this spacious nature is the heart essence.

[33:26]

The blood-heart essence of the dakinis. Now what is blood-heart essence? The blood in our heart is the most surviving, the most delicate and the most surviving thing for a human being. Without a heart, then without any heart we cannot live at all. There needs to be the flow of the heart, some kind of vessel which has good. So it's like so precious this nature is, so therefore it's called the blood essence of all the dakinis. Now dakini is basically, it's called in the purest nature, is that total purity, spacious nature is called dakini, which is the feminine aspect. Now feminine aspect we call because without mother there will be no child. All children are born through the mother. So it's like the wisdom space.

[34:27]

All this energy, pure energy, is arising from this noble mother. And that noble mother is called the Pajna Paramita, the mother of spaciousness. That Dharmakaya nature. And the clarity aspect is called the male energy. Within a tantra practice in Vajrayana, the clarity aspect is called the male energy, and the wisdom aspect is called the female energy, which is the space. The female energy is like the space where everything appears, like the whole universe appears through the space. So there is always a relationship between space and the energy. One cannot separate the space and the energy at all. The energy itself is space, and space itself is energy.

[35:27]

That's how the ultimate essence is the union of space and energy. Right now we are using this word union because words do have limitations. Words cannot express the rawness. Words can only express a certain kind of picture. So through that picture, by understanding, everything is picture because the world energy is picture. The world energy is like a picture, it's like an art, it's like the world energy has different things we see, different sounds we hear, they all do have that kind of art. So the word expresses that art, and then through the word we are able to materialize fully into that practical experience. So therefore in every teaching within the Buddhism it says that practical experience is so important, otherwise it will simply become a merely empty bird.

[36:30]

So practical experience is very important so one can fully taste that nature. So one has to understand within the Vajrayana, the male is the clarity and the female is the spaciousness. So therefore, within the Vajrayana teaching, Vajrayana practitioner means the person is no more joking on the path into that karma. the person has cut through those karma and working with his essence throughout the time until the stage of enlightenment. So within that, there is a respect for that nature, of course, not simply trying to be respect, which is truly a respect, working from that point, one cannot make any criticism to a woman. To make a criticism to a woman is directly a transgression to that spacious wisdom. And that's how, again, the energy becomes frozen. And same as vice versa.

[37:32]

A woman cannot make a criticism to a man. It's like criticizing to that energy. So they both are respected. Both are equally important from that stage. Because both are pure nature. Now we are not working with karma, as I said. The person coming along the path of Dharma has recognized what karma has done and how much damage it has done. And now we have stopped working with karma and we are working with the leftover karma. How we work? We do not work in a restless way. We work with a restful state by expressing the strength of our awareness. That is how we work with our Vinika. So for that, we cannot criticize, we cannot make blame, and we cannot do those ordinary things what we used to do before. And this essence of this Dharmakaya nature is the essence of this sutra and tantra.

[38:35]

And it's the nourishment of all the Vajrayana teachings. Where the Mahamudra, the Dzogpa-chenpo, and the Madhyamika, you see, Mahamudra, the teaching of this essence within the Kargyu lineage is called Mahamudra. Within the Nyingma lineage, it's called Dzogchen nature. And within the Sutrayana, it's called the Madhyamika nature. But of course, the way it is explained, there are some differences. In sutra, the way the Madhyamaka explain, though that nature is same, one cannot explain something different on this essence, even in Madhyamaka, but the way of explaining, way of guiding that nature, there are some difference. It is not like where the Mahamudra and Dzogpa Chinpo explain. The Mahamudra and Dzogpa Chinpo relates with that Vajrayana teaching where the ultimate inseparable state of the energy and the space is directly shown without hiding anything inside.

[39:42]

But in Madhemika a person is gradually developing so though it is the same nature but the way of showing there is some difference. But anyhow, the essence of the Mahamudra, Dzogpa Chinpo, and Uma Chinpo. We call the Made Mika the middle path, which you heard, the middle path of Buddhism. Middle path means, middle path does not mean that you don't take the right side and you don't take the left side and you take the middle side. If you take the Mipham Rinpoche, one of the great teachers of Nyingma Lama, Lama Mipham, very, very famous, very great teacher, he says that if you take that as a middle, there's another extreme. So one cannot take any extreme. The middle path does not mean that this is the right, this is yes and this is no, and I'm just going to be between yes and no. Then again you are stuck between yes and no. So one cannot take that again on the path as to see that ultimate essence.

[40:47]

The state of the Dharmakaya, which is inseparable completely from one's own nature, is introduced. And it's called knowing that essence, the whole phenomena is liberated. Because when you know the nature of emptiness, of one nature, you know the emptiness of the entire phenomena. If you are able to work with your present state of that particular emotion or that particular thought, how to work with it and how to liberate that, then it is the same thing into every state of arising phenomena. There is no difference there. If each one of us, each one of this arising state, we have to work with one different remedy, then Buddha Shakyamuni is still hanging somewhere. Then still no time will come to get realized, no time will be able to, we will not be able to interpret things in different ways. Since that nature is like the one golden key which can open the entire doors, so therefore it's called knowing one essence is the liberation of entire phenomena.

[41:57]

And it's called the king of all. Like the king has the power of the entire country. It's like having that essence, the strength of that, one is able to overcome all those phenomena, karma. And it's called the Dharmata of the Mahamudra. And it's called that, and this nature is, if one is able to understand within the daytime, that there is the liberation within the daytime. And if this realization is recognized, if this nature is recognized within the night, and then there is a realization within the night. Though it has a great name, but a very great meaning. And this is the nature of the emptiness of the mind without any fabrication. However the mind arises, living on the same spot the way it arises.

[43:00]

And that is the nature of how it is. So what it means that now You see, once we have a tremendous accumulation of habit patterns, which has developed very thickly, it won't be easy just to cut it off in one or two days. Because it has been a long time that we have been creating those and accumulating those. So it's definitely gonna take some time to clean those things. Even you have the method of the meditation, how to cut it, but those things are going to come in front of you. So even the Dzogchen nature or the nature of Mahamudra, the greatest Vajrayana teaching, are introduced to you directly, but it will depend on you, how you work with that nature. Your essence is introduced to you.

[44:04]

And you know now how your essence is. But yet we fall under this spell of our karma. That is how. And that one should not fall under it. That is the difference of a person on the spiritual path and an ordinary person. That is where you can differentiate. If you are falling on the spiritual path, means fully working with the fullest strength to overcome your confusion, then you should not listen to the stories, what it tells by those different karma. You should be yourself completely. But if you surrender and bend down the way the things come on the way, then simply you are taken away by those karma. So those two things show that whether you are doing your practice or whether you are again entertaining yourself in duality. Simply, no matter what we like to think or not, but that is the main boundary where you can always say that. So Padra Rinpoche explained the yogi and yoginis.

[45:10]

The yogi is called for the men and yoginis is called for the women. Now what does yogi mean? Yogi does not mean that today in the West we heard yogi means if you go and practice yoga, you know, you become very healthy. That is called yoga. But according to the Vajrayana terms, that is not called yoga. That's not called yogi. And that's not called yoga also. Like anutra yoga, like kriya yoga, upa yoga, anutra yoga. Those different words of yoga does not mean to make up some physical gymnastic. What it directly means, yoga means, one's awareness able to be in the state of essence is called yoga. And the person who can remain in the state is called a yogi. So that means the person who is not distracted from that strength, from that basic sanity, is called yogi.

[46:18]

And the man is called a yogi, and a woman is called a yogini. So that is what yogi means in terms of the Vajrayana teaching. So he explained that the yogi in yogini, those who want to know the true nature of their perfect essence, then they should see this nature of emptiness and then remain in that clarity into a very relaxed way. There is nothing... It doesn't matter because it's simply the nature at that stage. We have to be into every moment into that clarity. That clarity is always there into that nature. So whether the thoughts do come in a very different way or whether it arises or does not arise, it does not matter. So just leave it. Just leave it. Do not get excited.

[47:19]

There is no reason to get excited because excitement is one of the main distractions in freezing the expression, freezing the energy of all. So in abbreviation, Patrala Rinpoche said, to make it brief, do not fabricate your mind. Do not try to elaborate or do not try to murk your mind. It's like the murky water. If you put a sand in a glass of water and you shake the whole glass of water, then the whole sand will make that water, clear water, not unclear. But if you leave the, if you do not shake the glass, then the unclear will go down and the clear will, it will, the water will clear. The nature of the water is clear. So same thing with the mind.

[48:20]

When we shake our mind too much, when we try to look too much sometimes, then we don't find. So there has to be a balance from that point. Sometimes you should do practice just into the state of Dzogchen nature without doing it. Because all the time if you rush and rush and rush, you know, as I explained yesterday, do one practice at the beginning. Don't do too much. If you do too much, you will do this for three minutes, then you will do that for three minutes, then you will do that for five minutes, then that for ten minutes. Then never a time will come where you can simply rest and simply see. Of course there is a blessing. On a long run there is a blessing in purification. But there also has to be a balance in this, how one is to do it. So therefore, in order that there needs to be a very important balance, these two paths, the generative path and the perfection path, has shown fundamentally together all the time. So do not try to...

[49:22]

change your mind do not try to accept some of the experience as something great or do not try to abandon those things something painful which you do not like because if you try to do that it is the main negativity it's the main confusion within a wisdom nature confusion does not confusion does not depend on changing The confusion depends when we try to mark our mind, when we try to change our mind, that is where the confusion arises. And from that sense, if we try to appreciate certain kind of experience and keep that, and we try to throw away certain kind of experience, like painful, away, or certain kind of negative thoughts which comes, try to throw it away, in that way we are interfering everywhere, and then we are looking for problem. It's like America interfered everywhere in Vietnam and everywhere in America.

[50:26]

You see, if this is genuine, this country has got that problem. Because if it did not interfere everywhere, it would be very quiet and peaceful. But it interfered everywhere, so therefore it got a reaction from everywhere. Similarly, exactly the same thing happens in the state of the mind. When we interfere everywhere, everywhere we get a reaction. So we do not either appreciate for a certain kind of experience as something of particular excitement or we do not try to take something as bad and try to resist against it because the whole resisting and accepting and rejecting is a process of duality. It's a process of fundamental conviction. So we do not reject, either we accept. So in that way it allows us tremendous space. It allows a tremendous openness that everyone, everything has a room and everything has a freedom. Every experience is a room.

[51:27]

Every experience is a freezer. And at the same time, those experiences are simple phenomena which there is no gross experience phenomenon. So, Petro Rinpoche explained, do not leave your mind here while the main problem is here and do not try to look outside. And now this was what I was explaining about the loneliness. We leave our true nature there, which we do not want to see that. And we look outside what is happening. And we look outside where we can find that in the search of the enlightenment. While the enlightenment is there, which we do not look and we look at outside. And that is the fear of enlightenment. The fear of enlightenment is manifested all the time.

[52:29]

Every action we do actually is an expression of fear of enlightenment. Enlightenment is not that one has to sit and do meditation. Enlightenment is not that one has to go next to some sublime being. Or enlightenment is not that one can only find in a particular place That for a Buddhist only in Bodh Gaya underneath the Bodhi tree and for a Jewish in Jerusalem or whatsoever. Enlightenment is expressed all the moment. And the fear of enlightenment is expressed by ourselves. Simply we do not see that how we express the fear of enlightenment throughout our life. Every action we do is a fear of enlightenment. Because we do not want to accept that we are lonely. If we could simply accept that loneliness, which is the mind itself fundamentally being there, then we would have overcome that confusion. But something so strong of obscuration is there, which is we are not able to see this.

[53:36]

So we are leaving our enlightenment there and always trying to find that company of happiness. So it's like looking into a fantasy. Not simply seeing, we are out of ourselves. So everything we do, we try to entertain ourselves. We try to entertain ourselves with our friends, with our... with our spiritual teaching, we try to entertain with ourselves, with sometimes even meditation. Meditation cannot be click. You need a golden key. You need a golden key to click. And that clicking is to see yourself as being lonely. You see yourself as you are. If you do not see yourself as you are, then everything will become an entertainment to your ego. The spiritual practice will become an entertainment to your ego. That's all. It's another style. That's the only difference. And when you do not find that, when you get a little bit lonely, you're not able to stand it.

[54:45]

if you could able to stand that and let yourself bored or let yourself lonely you would after some time you would completely overcome that fear and you would have a full satisfaction in that and would able to see that clarity within yourself but moment that subtle experience arises we immediately run away so a dharma student may run away and go to that next to that lama and be close to that so he feels like a security and protection and just leaving the truth behind it. The truth has been there where you started but leaving it all the way and can be next to the Lama so you feel that now I'm protected. His glow of light is coming over me. And people would go to church so that they do not want to see their loneliness or entertainments. So then, therefore, we do not see our enlightenment.

[55:47]

We miss that enlightenment. If we would have stopped going to the church and stopped seeing that Lama at that moment, we could have seen that. But this is not that you should not go to the church, you should not go to the Lama, whatever. But there are times when the teaching of the Lama is to recognize oneself. It does not mean to entertain yourself. It does not mean to feed yourself. If you try to feed in that fashion, entertain yourself in that manner, then never the time will come where you will have your strength, where you will have your confidence. Then you will always hang into another style. It's another style of samsara. Usually we have another style, how we cover up. We talk, the moment you feel lonely you call your friends or you read a newspaper or you put on TV or whatsoever. And now here we try to make it a little bit more, we paint it with a, instead of painting black and white, we paint it colorful by having a spiritual thing.

[56:52]

So again, this real spiritual essence we have lost. The real spiritual essence is able to see that essence, able to let ourselves the way we are truly, and then we will be able to see how we are. Then our wisdom will manifest. Until then, it would not manifest. So, Pato Rinpoche explained, do not leave your mind there and try to look for something to cover yourself up. The one who is thinking, one who is observing and one who is thinking, do not fabricate, leave it the way it is. So when the mind has an arising state, and the one who watches, do not try to watch outside. Simply, the moment it arises, leave it the way it arises. And if you leave it the way it arises, simply it will be liberated into the space.

[57:56]

There's a tremendous space in itself, you see. So we see that every moment has that enlightened nature, as I said. Every moment in our state, the fear of enlightenment comes because if we would have led that state as it is, then the enlightenment has been there. But each time we have missed the chance. And this is expressed in 24 hours, the way we miss the chance of enlightenment. So do not leave your mind, he said, do not leave your mind here and do not try to find something meditation over outside. Because what we need to meditate, meditation is not something you need to have a particular kind of way of thinking. That's not the Dzogchen meditation. The transcendental meditation, what it means, probably there must be different meditations, which I don't know.

[59:08]

But according to the transcendental meditation in Buddhism, what it really means, that in meditation in Buddhism, one has to work with ourselves the way we are. That's called meditation. We have to work with our present state of mind the way it is. If your present state of mind is going through a tremendous emotional state or a state of anger or a state of happiness or a state of painful whatsoever, that is what we should not let it frozen. We should work that one and at that time face that karma and let that karma go. And how do we let our karma go by not clinging to that? And this is something, the arising state of a meditator and the arising state of an ordinary person is the same. But the way the person works with that is different.

[60:12]

Because you may see that other person who is meditating also lives in the same environment. And you may see the ordinary person also live in the same environment and in the same building and probably eating the same food and doing the same thing. But they are different. One is working with the essence, one is on the path. That person is also on the path. The path means where the person is imperfect and is trying to work on the perfection and one person holds the essence and one person does not hold the essence. The one person who has seen the essence is constantly working with the phenomena in a state where one does not accumulate more karma. But a person with an ordinary mind is accumulating more karma by planning all different interference of the phenomena into the divisions of three times. So in that way, it makes a big difference.

[61:17]

One allows a tremendous space for everything, and there is no conflict. So therefore, there is no future karma which has been created, and the leftovers are meltdown. So therefore, as long as it's not meltdown, you will see that person in the same environment. It's natural to see that. And one who has never melted down since the past karma has been there, so even you are living in this environment, but that person never has the space inside. So it's very easy for them to get irritated. It's very easy for them to get irritated. for them depends certain person are extremely sensitive and certain people are little bit more open that is a different state of mind but basically it's very easy to get irritated but who does not have the does not have the essence awareness but for a yogi or yogini however you make however you teach them in a way one who holds the essence would never would never get offended

[62:28]

because there is always a space for the whole experience. But one who does not have that essence would get offended, because one does not know how to relate with the space and how to allow the space for those things, because there is always the sense of duality, which is rejection and acceptance. So when it's acceptance, which you like, you will accept, and the rejection, which you do not like, you will reject. So, as I said, the two gifts of the karma, which was expectation and fear, is what ordinary state of mind works with. And the essence mind does not work with this expectation and fear. But, even though the person holds that essence, and on the path One would work in a subtle manner. Even one has this essence, one sees the essence because all those close production elements is very strong.

[63:30]

So one would not have a one day cutting through, one day cutting through experience. So one would work with the expectation. One would work with the fear. But the strength of the fear and the strength of the expectation is already reduced. There's a difference. With the essence, if you have the awareness of the essence, how does awareness operate in that way, to work with those obscurations? What is awareness in that sense? it will depend on how much we have unveiled our obscuration, as far as the strength of the awareness will work. If we have unveiled a great extent of gross element obscuration, then the awareness will function more strongly.

[64:32]

But at the beginning stage, a person who is trying very hard, who tries to develop the strength of their awareness, but yet there is a lot of obscuration around it, and trying to be very hard, the awareness will make a great difference, but yet one will certainly have to relate to those karmas. But what is awareness in that state? What is the awareness? The awareness is the one who would not listen to the stories what the karma will tell you. It's seeing the self, it's seeing oneself so clearly, the state of their mind, which sees that the expression of their mind, the projection of their mind is not something different from oneself. It's a direct experience of oneself and the projection, a total communication between oneself and projection. no confusion between oneself and projection. That is the awareness. To put it one way, no confusion between oneself and projection is called awareness.

[65:39]

That projection itself is that space, and space itself is that projection. That is the awareness. So even if you're experiencing confusion, then if you're aware of your confusion, that's awareness? Yes. At the beginning stage, you see. At the beginning stage, the confusion does not exist after one has totally unveiled, completely peeled off all this obscuration. But at the beginning, you may come in contact because all those residues and different karmas are there. So when you come into contact with that thing, the awareness has the strength to see that, but yet your attachment clinging is not able to give it up completely. So it's like negotiation. There is some kind of negotiation take place. We negotiate constantly because we are not able to give back completely the gift of karma, the expectation and fear.

[66:43]

So it is important to negotiate. So lots of practice on the path are the instrument how to negotiate. So Padraig Rinpoche here explained that the mind which meditates without fabrication let the mind allow the space in itself. He explained that one cannot find the mind by being restless. You cannot find the mind by being restless. Where is the mind? How is the mind? In that way, it will create more projections and more freezing that projection into the space. So one would never find the solution by finding the mind, simply letting it be that the moment it arises, let the mind leave it, let it go the way it arises.

[67:53]

That is where one would have a direct experience of the mind. So sometimes we would have certain thoughts, we would have many ideas by thinking that, am I going to know my mind or am I not going to know my mind? Is it real or is it unreal? Is it happening or is it not happening? So however that mind may arise is, allow the space for those thoughts, he said. Allow itself to arise and do not try to fabricate, which means do not interfere. Do not interfere, allow it. But thing is, we are always interfering, we are not allowing it to happen. So then when we do not allow it, then naturally there is obstruction. It is not unobstructed.

[68:56]

Then we say, is it going to happen? Is it not going to happen? Obstruction everywhere. Am I going to know? Am I not going to know? Is it real or is it not real? Everywhere we are banging it. We are clashing with it. So don't do that. Do not interfere. Allow the space in itself. Then therefore you will see the clarity itself clearly. So whether you have a Good phenomena or bad phenomena? A happy phenomena or suffering phenomena? A painful phenomena? However the arising phenomena may arise, do not try to reject or do not try to accept it. However it arises, leave it the way it arises and do not interfere. So this is how the Dzogchen nature mind works. And if you are able to keep in this nature, then you may experience a tremendous space and you may be able to dissolve all those things in your true experience.

[70:04]

You may be able to dissolve them naturally in your true experience where you do not get hanged up afterwards. Because all those things are simply hang-ups, and the result has been hang-up to us that we are here, that we are not enlightened, while Buddha Shakyamuni and Milarepa, they were all enlightened. Those guys have gone ahead, and we are still hanging. So simply because we did not allow this space, that has been the main thing. We did not allow this space and we have constantly intercepted. So whether you like it or whether you don't like it, however it comes, do not fabricate, do not interfere. Just allow this space and let it be. So in that way it does not connect with that interception.

[71:06]

The interception is the obstruction where it freezes our mind. The nature of the mind is an unobstructed display of its own strength. So when we leave the mind into its unobstructed display, then the whole phenomena become naturally pure and spontaneous. But to us, it does not happen because we have intercepted and happens to experience this unobstructed nature into an obstructed nature. And in one of the teachings, which is called the Hearing Teaching, in the Tantra of Hearing, it explains, the foundation which is not fabricated is called the Mahamudra. And the path which is not fabricated is called the Madhyamika. And the result which is not fabricated is called the Zopa Chinpa. So the walls, the path, the foundation, the path, and the result, they are unfabricated.

[72:16]

So the moment from the foundation state, the moment the thought arises, we did not fabricate, did not intercept. That is the Mahamudra state. And on the path, however the experience arises, whether it's a good experience, whether it's a bad experience, whether something you like it or something you dislike it, however, we let it be as it is without fabricating. That is the path of Madhavika. And the result is the great perfection, where the whole phenomenon does not become an obstruction. It's an unobstructed display, the allow of the space which one is able to experience. So now, the second part of the teaching, the unfabricated state of the mind, the unobstructed nature of our mind, on the path there will be some kind of different, different obstacle. So now how to relate with those obstacles? Now here, the second part of the practice is how to relate with the experience of obstacles.

[73:21]

Sometimes we would have very difficult experiences in our mind. Like, you know, like when you go through a very difficult experience, that's what it means. That person may like to suicide, or person like to hate somebody, or kill somebody, or do something bad. Those kind of experience. Or when you're doing meditation, you don't want to do meditation anymore, or you don't want to sit also. When you walk, you don't want to sit. When you sit, you want to walk. When you sleep, you don't want to sleep, and when you sleep, you want to wake up. So, counter-experience. Sometimes we become very wild. One of those turbulent experience time. And in a state like that, Karun Rinpoche explained, in Tibetan we call mitten gutten, thinking mind. all kinds of nine things and not thinking. So nine things means a lot of things. Thinking at one time, thinking nine things.

[74:26]

Too many things, two things at a time. Our body, speech and mind should be extremely relaxed and stage-like. So these stages are not only when you are doing meditation. Meditation is the introduction, how we have to come in contact to our essence and be in a state of relaxedness and happiness in our practical life. So this will relate into a very practical experience if you go through some kind of turbulent situation, however that turbulent situation is related with a certain aspect of your life. So one has to relax the body, speech, and mind very... relax. Now, it is more than relax. means release. You see, means independent release. means release it. Something means...

[75:28]

If we try to, if there's a table, when we buy a table, some tables are there which we can fix by ourselves. So Lod Shikha means release and dismantle. Release and dismantle. That means pashike. When we mental, then we create everything. So do not mental and do not release and release and release in this mental. That is the exact word of relax in meditation means. Relax does not work like that, right? Relax do have some limitations in English. But actual meaning of relax in the meditation means relax and dismantle. There is no word in English for that.

[76:39]

Is there a word like that for English? Lay back. Lay back, yes. But release and dismantle sounds better. One can feel how to release and dismantle. So one has to release and dismantle the body, speech and mind. So once we have relaxed within the state, completely released, then there is a space. Then we can see our spontaneous space, our ultimate space, our fundamental space.

[77:41]

There is no difference between the ultimate and fundamental within the context of the teaching. Because as it explained before, the foundation ground of uncreative The ultra-fabricated foundation ground is the Mahamudra state. The unfabricated pad is the Mademika. And unfabricated fruition is the Dzogpa-Chipo. So therefore the foundation and the foundation or the fundamental and the ultimate is the same. The essence goes to the same. But path goes to difference. Path is where one goes through the experience. Path is the path where one goes through the experience. And that is where the transition period seems like that transition period is. So then remaining, once we are able to release our body, speech and mind completely, so therefore meditation has to start in a very relaxed body, you know, that's what we say, sit very relaxedly, means that because we have to work with our body and mind, the body and mind has a relationship to each other.

[79:03]

So therefore, when our body is stiff, then the flow of the mind depends on the circulation of the energy inside the body. If our body is stiff, if we are not relaxed, then our mind activity will increase. or if our body is very stiff and painful you may not be able to concentrate or you may not be able to have the proper view of the essence at the beginning stage. So therefore we need the proper way of sitting so therefore It is the communication between the mind and the body where the flow of the energy is able to balance your energy, which means you have better chance of expressing yourself naturally. So all we are trying to bring up in a state of meditation is to express oneself naturally.

[80:04]

from that fabrication state to the unfabricated state. So therefore, sometimes doing meditation is extremely great if you go next to the ocean. When you go sit in the open, clear blue sky, early morning or any time, and going next to the ocean will be very good. But to some it can be difficult also. But most of the time it will be very opening because when you see the way the waves arise, especially if it's a day without much wave, it will be a much easier experience. because the blue sky and the blue ocean, the infinity, will make your mind completely relaxed. That energy will support you at that stage, how to see your mind, the unlimited nature, the space they allow.

[81:07]

And so, however those experiences come, you may be able to work easily than sitting in a very close, in a small house, or even in a house at the beginning stage to some people, because actually the space does not matter, but the way we obstruct ourselves by reflecting that will matter. So in that way, going next to a ocean will be tremendously great. good experience, very good, very, very beneficial in allowing the space and developing the strength from this. Or sometimes you can go on the roof of your house and sit around the blue space and when you have tremendous kind of pain, instead of going and talking, you know, trying to... If you talk, you should talk to the space. so you do not harm any being or you should talk to the space of an enlightened nature then it's perfectly fine but if you talk to a wall to wall then it will always make a conflict the other person may also get so in that way it is instead of talking to some people what our problems are one should go and now fully actualize our meditation into the state so then we can clean up

[82:31]

that problem and for that one of the best way is to go on the roof of the house or to sit where is a comfortable place and watching the blue sky and then allow the space and do not try to create enemy to yourself by rejecting or by accepting because all the rejection and acceptance will be a conflict. So therefore, he has to implement the meditation technique at this stage. And that is one of the best ways. Under the blue sky and next to the ocean become extremely beneficial. So after, now this is how It's very important to balance the body and the mind. In order to balance the body, in order to balance the mind, one needs to balance the body.

[83:32]

This is very important instruction which was based in every school of Buddhism. So sitting meditation. And those things were required because without going through the stages, then we would not be able to balance our mind. So therefore the sitting meditation is... become extremely helpful in supporting to see ourselves. It's something that we need to learn from time to time. But the way we learn, as I said, when all kinds of different... In one time, thinking of nine things, all these different difficult experiences, when it arises, then one has to release and dismantle the mind.

[84:33]

And in that way, your speech is dismantled and released. Your body is released and dismantled. And then your mind is released and dismantled. So there's a tremendous space. And then that space is able to clean up itself. It has the strength to clean it up. So sometimes, now again Prakrut Rinpoche explains, sometimes our mind will experience very subconscious level. The subconscious level experience is very different than the gross level. It's submerged, it's not emerged. We have to work with our complete consciousness in it. We cannot simply neglect the subconscious part and we just work with the gross part. The gross part is easy to recognize because the gross part is pretty much clear which we have a direct communication. But subconscious level we do have a communication but it's submerged underneath.

[85:40]

So for a meditator the subconscious mind is very dangerous. The subconscious mind is something which can again produce and accumulate the world karma later on. It's like the worm inside our body which we cannot see. The virus which can kill us, which we cannot see. But if there's a worm outside of our hand, however that worm is, we can just throw it away. That's like the gross conscious. But subconscious is something inside, like a virus, which we cannot see. So therefore, the relating with the subconscious is something once in a while you have a various glimpse, some kind of experience which you think is coming on and yet at the same time it's not coming on, you see.

[86:42]

It's so subtle, it's hard to recognize. And for that, to cut through that, you should say a very strong pay when you have the subconscious experience. Because that will cut through all the way to the bottom of the subconscious phenomena. Because subconscious phenomena will again become like the ground which will... it's like the seed, it's like the root which is not completely taken out. So as long as the root is left, again the possibility of the growing of the tree will be always there. Because the water and sun, all different karmic gifts are there. So therefore, to cut the root of the subconscious is very important in a stage of meditation. So, and saying a very strong pe. And pe is, pe dismantle thing. The very strong pay is able to destroy and dismantle all those habit patterns, the subconscious habit pattern and a gross habit pattern too.

[87:55]

Or sometimes if you're in a state of your meditation and you would not be able to relax, you would not be, no matter how you do, your mind is so excited you cannot do anything. At that stage, you can cut that whole experience by one very strong peh. And you just simply don't say peh. You say very strong peh. That completely shifts you up. And that is where it cuts through the subconscious phenomena. And there will be time also when we do meditation, the mind will become extremely gloomy, obscured, and sleepy. That kind of experience will also arise. Now that kind of experience arises due to changes of climate. If it's very, sometimes summertime is very hot, then due to certain elements we will feel more sleepy and more drowsy.

[89:02]

And it depends on the diet we eat. It depends on the clothes we wear. One has to wear lighter clothes when it's very... when we get very heavy. And one should eat vegetarian food when the state of the mind goes through extremely heavy clogging mind. And... And one should... In terms of clothes, one should wear white clothes when the mind is getting extremely heavy and clocked up. And if the mind is too excited, you should put on more blue clothes, more darker clothes, because that will bring this excitement level lower. The white will raise you up, the white color will raise you up, like the light will raise you up. And also, if the state of the mind is going through extremely excitement, the kind of food you should eat is a little bit more like heavy food, oily food.

[90:15]

So in that way, the flow of the energy will be more towards down. In that way, you will have more sense of relaxation. So we relate with body and with mind. We have to work together. It's very important. Because when we do not work with the body and mind together, then we will miss, you know, it's like lack of skillfulness. All these skillful means, how to work with the body and mind together. And at the same time, there will be time experience where you will have a tremendous blissful, because seeing that nature, you may have a tremendous blissful in your mind and tremendous clarity. Like at night time when you go to sleep, sometimes some people experience that whole roof is not there. They can see the star through the roof. That tremendous, the clarity aspect of the mind shines so strongly. Some of the very strict retreat and meditations we call in Tibet, that's called the dark meditation, called munsam, where a person is kept inside a house, and it's a small, builded house.

[91:32]

It has to be built. And of course, we don't build with bricks or things like that. Over there, we put mud, you see, just fill the mud and... And there's no window, there's only one hole of oxygen where you can breathe, and a hole where the food can be passed to you through that hole. There's someone who will come and put the food through that hole. And when a person goes through that dark meditation with the technique, with the awareness strength of that nature, One time, one lama, he was on top of this mountain, very high mountain, underneath there was a river flowing. And while he was doing meditation, one day he asked to the person, it was completely dark inside, he asked to the one who was bringing food, please get me some dark sunglass, because the reflection of the water is getting in his eyes. So the clarity expression is so strong.

[92:34]

This is the all-natural strength of our awareness, how the mind can see things. So he has to put on sunglasses in the dark room. So now, That is how the strength of the awareness is amazing. It's just magnificent how amazing that is how that we all have that fundamental nature in ourselves. But at the same time we can limit ourselves if we try to give a credit, credentials to this experience. If we get excited and if we give credentials to our clarity, then we would be born in the former realm. And if we give credential to the blissfulness, that will be the seed to be born into the upper desire.

[93:37]

Now also, the way the state of the meditation works, because on the path a person cannot get distracted, you see. And this is something, the strength of the awareness will work very strongly, but at the same time there are certain karmas. And at the same time we are able to experience those clarity. While you are experiencing that clarity, you are mingled with that clarity. While you are experiencing that blissfulness, you are mingled with that blissfulness. While you experience that emptiness, you are mingled with that emptiness. So it's very hard, you see, even for the awareness to express itself completely at the beginning stage, because it's so much mingled, so much involved into our life.

[94:27]

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