And now see. And now see. And now see.

[01:06]

And now see. And now see. A great deal of impurities, of block energies and karmas are thrown away when you see the

[03:29]

very strong heart. This is one of the secret essence of Dzogchen meditation. When you feel extremely uncomfortable and tremendously emotional and blockage, you have to say, then you remain in that flow of the natural state. You do not try to make anything. Don't relax.

[05:11]

This strong heart throws away tremendous subtle karma, those expectations and fear. 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. How to deal with the karma, these are the different techniques where you throw a tremendous heart if it's extremely difficult, very strong blockages and also you relate with it, 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 are not letting yourself be taken away by those different karmas. The phenomena is naturally purified. Whatever the leftover habit patterns are there, they are purified.

[06:44]

Yeah. [...]

[08:43]

Again we are caught into the clutches of these two expectations and fear. So one should never lose the insight 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, 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's 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. Yeah. [...]

[10:51]

Yeah. [...]

[11:57]

Yeah. [...] Okay. Okay. So these techniques, this technique of Dzogchen meditation,

[13:12]

one should not discuss these things with other people because Dzogchen meditation to discuss with other peoples, it is too sacred and within the traditional lines we do not discuss this thing and we do not tell these sacred instructions to other people. So the method of saying Ha, this is 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, it could, this 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 differently, painful experience, fearful experience, good experience, bad experience.

[14:14]

However the experience comes, one should never stop, 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 this 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 bored than being distracted, you see. So if you let yourself be bored, 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.

[15:16]

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. That should not happen on the path. When we let those things go, it's a different experience. The experience of oneself 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 previous, cut through those previous habits, one 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?

[16:24]

Ten to twelve. So let's recite some Vajrasattva mantra before we have a break in the afternoon. 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 will not become some kind of escape, and our practice will become truly a purification practice, truly a path of essence. Chittam Shriyam Guru Hum Ha [...] Ho Bhagavad Sarva Tathagata Vajrasattva Vajrasattva Ma Samaya Sattu Ha Om Vajrasattva Samaya Mano Bhaga

[17:27]

Vajrasattva Teno Pa Tithati Dho Me Bhava Sudho Khyo Me Bhava Subho Khyo Me Bhava Anura Dho Me Bhava Sarva Siddhi Chittam Shriyam Guru Hum Ha [...] Bhagavad Sarva Tathagata Vajrasattva Ma Samaya Sattu Om Vajrasattva Samaya Mano Bhaga Vajrasattva Teno Pa Tithati Dho Me Bhava Sudho Khyo Me Bhava Subho Khyo Me Bhava Anura Dho Me Bhava Sarva Siddhi Chittam Shriyam Guru Hum Ha [...] Bhagavad Sarva Tathagata Vajrasattva Ma Samaya Sattu Om Vajrasattva Om Vajrasattva

[18:35]

Om Vajrasattva Om Vajrasattva Om Vajrasattva Is there an extra cup? Yes Thank you Thank you

[20:05]

There has been 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 Avatar. And he has taught that several hundred times. It has been one of his main practice and main teaching. Patrul Rinpoche, Patrul Rinpoche. And also there were many great teachings on Dzogchen by Patrul Rinpoche. 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.

[21:11]

To attain the brotherhood, the skillful means, which the teaching is skillful means here. And this teaching in particular is called The Liberation of Mind itself. And Patrul Rinpoche himself, he used to call himself Apo Shalpo. Apo Shalpo means the wandering person. It's something he does not hear in Tibetan. And Shalpo means one who just wanders, one who does not have any particular identity. So it's something like that, what he used to call himself, Apo Shalpo. And this is the heart message of Apo Shalpo. So emaho, the first word emaho means

[22:14]

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. 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.

[23:17]

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. If the realized mind does not have an expression, then it is simply an illustrious 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, like there is the Dharmakaya, Sambhogakaya and Nirmanakaya, the nature of their mind is explained in three kayas within the touch nature. The Dharmakaya mind is the spacious nature, and the Sambhogakaya mind is like the clarity.

[24:22]

In particular it is called clarity, but of course this clarity is not different from this 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 a solidity. The projection is arising from a space where there is no obstruction. The projection is arising from an 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 is 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

[25:26]

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, and life has appeared in this dualistic fashion, and the dreams have appeared in that dualistic fashion. Simply not understanding that unceasing energy as one's own simple energy. So in order to cut the confusion, the ignorant, 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,

[26:34]

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, and do not misunderstand those three words. And the sons and students, those who have the diligence, those who can make the effort, then make an effort within that practice, make an effort with diligence 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 Padmasambhava,

[27:40]

Mandarava, Ishitsogyal, Tara, all those great male and female beings, those who have attained the state of realization, it has been the heart essence practice, because that practice means it was the fundamental nature, so it has been the main practice of all those great mahasiddhas, the nature of this Dharmakaya. 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, the Yidam is our true expression of energy. In Buddhism, within the Vikala Vajrayana, we work with two methods. One method is working with the energy, and one method is working with the space. The method working with the energy is to melt down this karmic energy,

[28:42]

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. And of course, the Dzogchen is far more profound than the generative part. But generative 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 step by step with this energy. Because the energy is manifesting into five different objects, to the five different senses. In our eyes, there is the place, beautiful, something we like, something we don't like, something, nice words or something, disliking words, a good smell or bad smell,

[29:44]

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. 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 becomes very powerful in practicing the generative practice. And in particular the meditation is related with the space, spacious mind. Of course within the spacious mind there is the energy also.

[30:45]

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, suction practice. That is the step. That is how if a person has to do 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 opened 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.

[31:48]

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 their 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 generative 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. 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 with an absorption nature you do not have any weapon in your hand. You are expressing your strength that I am powerful. And now they will test you. So it is very strong and it's also vulnerable.

[32:52]

It's also open. You expose 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 boating within the practice of Vajrayana. And it has been this the essence of this spacious nature is the heart essence. 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 to some kind of vessel which has gone. So it's like this so precious this nature is.

[33:55]

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 childs are born through their mother. So it's like the wisdom space. All this energy, pure energy is arising from this noble mother. And that noble mother is called the Pashna 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

[34:57]

which is the space. The female energy is like the space where everything is everything appears. Like the whole universe appears through the space. So there is a relationship there is always a relationship between the space and the energy. One cannot separate the space and the energy at all. The energy itself is space and space itself is energy. 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 a picture because the whole energy is a picture. The whole energy is like a picture

[35:59]

it's like art it's like the whole 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 word. 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 its essence throughout the time until the stage of enlightenment.

[37:00]

So within that there is a respect for that nature of course not simply trying to be respected which is truly a respect working from that point one cannot make one single 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 a woman cannot make 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 is a pure nature. Now we are not working with karma as I said. The person coming along the path of Dharma have recognized that 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

[38:03]

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 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 and is the nourishment of all the Vajrayana teaching where the Mahamudra, the Dzogpachenpo and the Madhyamika Mahamudra, the teaching of this essence within the Kargyu lineage is called Mahamudra within the Nyingma lineage is called Dzogchen nature and within the Sutrayana is called the Madhyamika nature. But of course the way it is explained there are some difference

[39:05]

in Sutra the way the Madhyamika explain though that nature is same one cannot explain something different on this essence even in Madhyamika but the way of explaining the way of guiding that nature there are some difference it is not like where the Mahamudra and Dzogpachenpo explain the Mahamudra and Dzogpachenpo relates with that Vajrayana teaching where the ultimate inseparable state of the energy and the space is directly shown without hiding anything inside. But in Madhyamika a person is gradually developing so though it is the same nature but the way of showing there are some difference but anyhow the essence of the Mahamudra Dzogpachenpo and Umachenpo we call the Madhyamika the middle path which you heard the middle path of Buddhism

[40:07]

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 teacher of Nyingma Lama Lama Mipham very very famous very great teacher he says that if you take that as a middle there is 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 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 entire phenomena

[41:11]

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. 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 able to we would 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 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

[42:12]

all those phenomena and it's called the Dharma of the Mahamudra and this nature is if one is able to understand within the day time that there is the liberation within the day time and if this nature is recognized within the night and then there is the 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 may arises living on the same spot the way it arises and that is the nature how it is so what it means now you see once we have a

[43:14]

tremendous accumulation of habit patterns which has developed very quickly it won't be easy just to cut it off in one or two days because it has been a long time we have been creating those and accumulating those so it's definitely going to 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 or 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 and you know now how your essence is but yet we fall under the spell of our karma and that one should not fall underneath that is the difference of a person on the spiritual path

[44:16]

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 shows 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, Padre Rinpoche explained the yogi and yoginis yogi is called for the men and yoginis is called for the women now what yogi means

[45:19]

yogi does not mean that today in the west we heard yogi means if you go and practice yoga you become very healthy that is called yoga but according to the Vajrayana terms that is not called yoga that is not called yogi that is 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 gymnastics what it directly means yoga means to one's awareness able to be in the state of essence is called yoga and the person who can remain in that state is called a yogi so that means the person who is not distracted from that strength, from that basic sanity is called yogi and the man is called a yogi

[46:20]

and the woman is called a yogini so that is what yogi means in terms of the Vajrayana teaching so he explained that the yogi and 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 to... it doesn't matter because it is simply the nature at that stage you 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 do not get excited there is no reason to get excited

[47:21]

because excitement is one of the main distractions in freezing the energy so in abbreviation to make it brief do not fabricate your mind do not try to do not try to elaborate or do not try to murk your mind it is 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 into a clear water, not unclear but if you leave the... if you do not shake the glass then the unclear will go down and the water will clear the nature of the water is clear so same thing with the mind when we shake our mind too much

[48:22]

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 anything because all the time if you rush and rush 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 3 minutes then you will do that for 3 minutes then you will do that for 5 minutes then that for 10 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 and purification but there also has to be a balance in this how one is to do 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 change your mind

[49:24]

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 is the main confusion within the wisdom nature 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 is like America interferes everywhere in Vietnam and everywhere in America

[50:25]

you see this is general, this country has got that problem because if it did not interfere everywhere it would be very quiet and peaceful but it interferes everywhere so therefore you got a reaction from everywhere similarly exactly the same thing happens in the state of the mind when we interfere everywhere from everywhere we get a reaction so we do not need to appreciate for certain kind of experience for something particular excitement or we do not try to take something as bad and try to resist against it because the world resistance and accepting and rejecting it is a process of duality it is a process of fundamental confusion so we do not reject, neither 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 has a room

[51:27]

every experience has a freedom and at the same time those experiences are simple phenomena which there is no gross experience phenomenon at all so Patrul 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 look at outside and that is the fear of enlightenment the fear of enlightenment is manifested all the time

[52:28]

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 to next to a 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 obscuration is there

[53:34]

which we are not able to see this so we are leaving our enlightenment there and always trying to find a 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 we try to entertain ourselves with our friends with our spiritual teaching we try to entertain with ourselves sometimes even meditation meditation cannot be clicked you need a golden key to click and that clicking is to see yourself as being lonely 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

[54:35]

that's the only difference and when you do not find that when you get a little bit lonely you are not able to stand that if you could able to stand that and let yourself bored or let yourself lonely after some time you would completely overcome that fear and you would have a full satisfaction in that and would able to see the clarity within yourself but the moment that subtle experience arises we immediately run away so a Dharma student may run away and go next to their Lama and be close to them so he feels like a security a protection and just leaving the truth behind it the truth has been there where you started but leaving it all the way and being next to the Lama so you feel that now I am protected his glow of light is coming over me and people would go to church

[55:39]

so that they do not want to see that loneliness so entertain oneself so then therefore we do not see our enlightenment we miss that enlightenment if we would have stopped going to the church and stopped seeing that Lama at that moment we could have overcome that but this is not that you should not go to the church you should not go to the Lama or 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 is 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

[56:40]

or you put on TV or whatsoever and now here we try to make it a little bit more instead of painting black and white we paint it colorful by having a spiritual thing 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, Patrul 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 be so when the mind has an arising arising state

[57:41]

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 there is a tremendous space in itself so we see that every moment has that enlightened nature every moment in our state the fear of enlightenment comes because if we would have let 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

[58:44]

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 different meditations which I don't know 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

[59:46]

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 because you may see that other person who is meditating also lives in the same environment and you may see the ordinary person also lives in the same environment and in the same building and probably eating the same food and same 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

[60:48]

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 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 melt down so therefore as long as it is not melt down you will see that person in the same environment it is natural to see that and one who is never melt down since the past karma has been there so even you are living in the same environment but that person never has the space inside

[61:51]

so it is very easy for them to get irritated it is very easy for them to get for them it depends certain person are extremely sensitive and certain people are little bit more open that is a different state of mind but basically it is very easy to get irritated one who 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 get offended because there is always a space for the whole experience but one who does not have the 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 one is acceptance which you like you will accept

[62:52]

and the rejection which you do not like you will reject so as I said the two gift of the karma which was expectation and fear is what ordinary state of mind works about and the essence mind does not work with this expectation and fear but even though the person holds the essence and on the path one would work in a subtle manner even one has the essence one sees the essence because all those gross production elements is very strong so one would not have a 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 that's the difference strength with the essence

[63:54]

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 now awareness it will it will depends on how much we have unveiled our obscuration as far as the strength of the awareness if we have unveiled a great extent of gross element obscuration then the awareness will function more stronger but at the beginning stage a person who is trying very hard who tries to develop the strength of the awareness but yet there are a lot of obscurations around it and trying to be very hard the awareness will make a great difference but yet one would certainly have to relate to those karma but what is awareness in that state

[64:56]

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 the mind which sees that the expression of the mind the projection of the 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 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 the confusion that's awareness yes, at the beginning stage the confusion does not exist

[65:58]

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 negotiating some kind of negotiation takes place we negotiate constantly because we are not able to give back completely the gift of karma the expectation and fear so it is important to negotiate so lots of practice on the path are the instrument how to negotiate so Patrul Rinpoche here explains

[67:09]

then 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 the moment it arises let the mind leave it let it go the way it arises that is where one would have a direct experience of the mind so sometimes we would have certain thoughts

[68:11]

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 allow the space for those thoughts allow itself to arise and do not try to fabricate which means do not interfere do not interfere, allow it but the 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 then we say is it going to happen is it not going to happen obstruction everywhere am I going to know or am I not going to know is it real or is it not real everywhere we are banging it, we are crashing with it so do not do that, do not interfere allow the space in itself then therefore you will see the clarity itself clearly

[69:16]

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 you may be able to dissolve them naturally in your true experience where you do not get hang 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

[70:23]

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 it 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 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 becomes naturally pure

[71:24]

and spontaneous but to us it does not happen because we are 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 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 Dzogpachyna so the walls, the path the foundation, the path and the result, they are unfabricated so from a foundation state the moment the thought arises we do not fabricate we do not intercept, that is the Mahamudra state

[72:25]

and on the path however the experience arises whether it is a good experience, whether it is 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 Madhyamika and the result is the great perfection where the whole phenomena does not become an obstruction, it is 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 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 sometimes we would have very difficult experiences

[73:28]

in our mind like when we go through a very difficult experience that is what it means a person may like to suicide or hate somebody or kill somebody or do something bad those kind of experiences or when you are 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 or when you sleep you don't want to sleep and when you sleep you want to wake up so contrary experience, sometimes we become very wild one of those terrible inexperience time and in a state like that Parinomichi explained in Tibetan we call thinking all kinds of nine things and not thinking, so nine things means a lot of things thinking at one time, thinking nine things too many things to think at a time our body

[74:32]

speech and mind should be extremely relaxed in a state like that so when 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 relaxness and happiness in our practical life so this will relate into a very practical experience if you go through some kind of turbulence situation, however that situation is related with certain aspect of your life so one has to relax the body speech and mind relax relax it is more than relax means release means in Tibetan release means release it means if you try to

[75:32]

if there is a table when we buy a table, some tables are there which we can fix by ourselves so means release and dismantle release and dismantle when we mantle so do not mantle and do not release and release and dismantle, that is the exact word of relax in meditation means relax does not work like that relax do have some limitation in English but actual meaning of relax in a meditation means relax and dismantle there is no word in English for that

[76:39]

is there a word like that in English? lay back but release and dismantle sounds better one can feel how to release and dismantle so one has to release and dismantle with 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, there is no difference between the ultimate and fundamental

[77:43]

within the context of the teaching because as it explained before the foundation ground of uncreative the unfabricated foundation ground is is the Mahamudra state the unfabricated pad is the unfabricated pad is the Madhyamika and unfabricated fruition is the Dzogpa Shambho so therefore the foundation or the fundamental and the ultimate is the same, the essence goes to the same but pad goes to the difference pad is where one goes through the experience past the pad where one goes through the experience and that is where the transition period seems like that transition period so so then remaining once we are able to release our body speech and mind

[78:46]

completely so therefore meditation has to start in a very relaxed body, 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, so therefore when our body is stiff then the flow of the mind depends on this 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

[79:49]

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 from that unnatural, 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 anytime 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 arises, especially if it's a day without much wave it will be much easier experience because the blue sky

[80:52]

and the blue ocean, the infinity will make your mind completely relaxed the energy will support you at that stage how to see your mind, the unlimited unlimited nature, the space and so however those experiences come you will 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 the ocean will be a tremendous good experience very good, very beneficial in allowing the space and developing the strength 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

[81:54]

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 enlightenment, 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 instead of talking to some people what our problems are, we want you to go and now fully actualize our meditation into the state so that we can clean up that problem and for that only the best way is to go on the roof of the house or to sit where is a comfortable place and watch 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

[82:55]

so therefore we have to implement the meditation technique at this stage and that is one of the best way 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 this is very important instruction which was based on the Buddha 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

[83:56]

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 this difficult experience when it arises, then one has to release and dismantle the mind and in that way, your speech is dismantled your body is released and then your mind is released and dismantled so there is a tremendous space and then that space is able to clean up itself it has a strength to clean it up so sometimes, now again sometimes a mind will experience

[84:59]

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 state 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 the subconscious level we do have a communication but it's submerged underneath 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

[86:00]

which we cannot see the virus which can kill us which we cannot see but if there is 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 at the same time it's not coming on it's so subtle, it's hard to recognize and for that, to cut through that you should see a very strong pit 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

[87:01]

the ground 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 the stage of meditation so, and seeing a very strong pit and pit is pit is mental thing the very strong pit is able to destroy and dismantle all those habit patterns the subconscious habit pattern and a gross habit pattern too or sometimes if you're in a state of your meditation and you would not be able to

[88:02]

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 pit and you just simply don't say pit, you say very strong pit that completely shakes 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 loomy obscured and sleepy that kind of experience will also arise now that kind of experience arises due to changes of climate sometimes summertime is very hot then due to certain elements we will feel more sleepy and more drowsy

[89:02]

and depends on the diet we eat depends on the clothes we wear one has to wear lighter clothes when we get very heavy and one should eat vegetarian food when the state of the mind is close to extremely heavy cloggy mind and and one should in terms of clothes one should wear white clothes when the mind is getting extremely heavy and clogged 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

[90:07]

extremely excitement, the kind of food you should eat is a little bit more like heavy food oily food, 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 this 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 this 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 wall roof is not there, they can see the star through the roof that tremendous, the clarity aspect

[91:10]

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, 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 there is no window, there is only one hole full of oxygen, where you can breathe and a hole where the food can be passed to you through that hole, there is someone who will come 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

[92:10]

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 aspect shines so strongly this is the all natural strength of our awareness how the mind can see things so he has to put on sunglasses so now that is how the strength of the awareness is amazing it's just magnificent, how amazing that we all have that fundamental nature but at the same time we can limit ourselves

[93:11]

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 will be born in the form realm and if we give credentials to the blissfulness that will be the seed to be born into the upper desire realm now also this way the state of the meditation works because on the path a person cannot get distracted 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

[94:14]

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 but...

[94:30]

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