And so, and so, by reaching out and asking that of you, your classification, respect for the phenomena become crucially important, crucially important in post-limitation state. And that is what the nature of the, nature of the energy is like. If you smile, it will smile you back. And if you cry, it will cry you back. If you look in the mirror, if you smile, the mirror smiles. And if you cry, the mirror will cry. And if you take your tongue, it will do the same. And if you dance, the reflection will also dance. Whatever you do, that's called, life is like an echo. Life is the reflection of one's own mind. So, but the point of the Dzogchen practice,

[01:01]

one is to transcend from that reflection. One cannot simply, you see, the Dzogchen practitioner transcends that characterization. The Dzogchen practitioner does not become disturbed, you know. One is not seduced by the play of your mind. The Dzogchen practitioner is not seduced by the play of their mind. One who is seduced by the play of their mind, it is the ordinary state. It's not the state of the Dzogchen. And that is why, when we get seduced by the play of their mind, we see ourselves separate. You look in the mirror at something different, and there you get seduced. And then, you know, it takes so long time, okay, now I've got to fix here, now I've got to fix there. It takes a long time. For instance, you know, it's like, so once we get seduced by our own phenomena, that's become freezes. The play of the mind, to our own mind, the play of the mind becomes frozen. So therefore, then something big question happens.

[02:03]

Now, what should I do? And then it relates with the feeling, you know. Then some kind of a feeling manifests. Okay, now that feeling is something. I've got to have that, and then I feel good. And once you have that, how do you integrate that? And then you create all the five skanda manifests out of that. The skanda of feeling, then impulse, then perceptions, then it's consciousness. Everything manifests one after another. Everything supports everything. Somehow, the intellect of the ignorance seems to reassure that, seems to reconfirm that whole state at that time, like that. So one has to be fundamentally getting lost, makes everything lost. So fundamentally being in that presence is extremely important within the process of Dzogchen teaching. So, in meditation state, the Dzogchen practitioners should be in the meditation state and post-meditation state. It's the same for Dzogchen. There is no post-meditation state. Which means that person is able to have that presence all the time.

[03:06]

Whether you're walking, eating, doing, dancing, driving, whatever, their presence is there. That is how the Dzogchen practitioners should have. But that is difficult. That is difficult. I know it is difficult because even while you're doing meditation, you're getting lost. So perhaps when you're not doing meditation, even when you're out dancing with a lot of energy, it's not easy to transcend that state. So from that, within the post-meditation state, do not become something disrespectful to the energy. In that way, in order to experience, the realization of the enlightenment can only happen if we take very careful steps on the path, like a ladder. If you have to climb the roof, you pay respect to that ladder. You take care of that ladder.

[04:07]

You don't burn that ladder. You don't cut that ladder. You put it in a good place. You fix it well from time to time. So then the ladder is well, so you can go very gently. You can reach the top of the roof. Same thing, the relative practice. You know, you create the positive karmas at the same time. You create the positive karma in a simple way. Not being attached to them, but with a simple understanding because one is still living in that relative energy. So you pay respect, with your respect from your speech, respect from your body, respect from your mind. At the same time, internally, your mind is within the present. Externally, your actions are with a positive action. So in that way, that positive action, which one is still going within the experience of energy, that will lead a person towards the balance. It will support the person to a very good strength that your ladder is perfectly well. And that action will create your ladder well. And that is crucially important. If you still do not have your presence,

[05:10]

and then you still wrap up in your thing, and you start to burn that ladder and cut that ladder, you won't reach anywhere. Perhaps you will reach the most dull stage, you know, like that. So we should not do that. And that is how the importance of the external pure vision. And the internal pure vision means transcendence of that state. Itself is pure. There is no impure state. That is called the realistic nature of the social state. So now, please let's take our seats out, and let's do the meditation state. GAL SE JUNG SEM RÖD DÖ PHAO PÖ SONG YING DRE GYUR PA TSUNG MED GURU JI SA SUM CHOI KYONG DAM CHEN SOG CHEN LA

[06:12]

SE CHI YING NE DRIN PAD DUNG YI GYI KYANG YANG SUL DE THUG DAM KU LA NA SE VE CHE SUNG TOG ME DUG CHE DU SAM DÖNG CHOI GYI RÖP RA CHING GYI RLO NGUN LE YANG MA CHE MYI LÜ RIN CHEN DO SO NAM MA CHUNG THAM PE CHÖ DANG CHEN LA ME CHE SUNG WANG CHE DANG NGA THO NUR BU RANG LA NGE PÖ DÖ CHUNG YANG CHÖL CHUNG CHE WO DRA WE RANG SEM GYI NAM YIN LÜ CHE RUNG PÖ WANG SONG GYI RANG NUR RO RANG DANG YAM LENG MA LÜ DE PHEL CHRO DANG LA CHAP CHE CHU SOG SHOK DA DA DUNG CHEN GAG LA THUG NGE DU

[07:17]

CHÖL CHUNG CHE WO DRA WE RANG SEM GYI NAM YIN LÜ CHE RUNG PÖ WANG SONG GYI RANG NUR RO RANG DANG YAM LÜ DE PHEL CHUNG CHE WO DRA WE RANG SEM GYI NAM YIN LÜ CHE RUNG PÖ WANG SONG GYI RANG DU CHUNG NGE CHE LA NGO TSAR TEL CHEN DU TEL CHUNG CHE DA DRA WE CHEN LHA CHUG KYI CHU YANG DANG NGO MA THO DÖN PA CHI GYI DEN LA CHO CHEN GYI CHÖL LA DEN NE THUG TEL GYI YEN SA CHÖL LA DEN NE THIG PÖ GUR CHEN GYI DÖN PA CHI GYI RANG THUG NGE GYEL CHEN SEM PE CHE DÖN KO WE THIG MA PÖ SO DRA SUL CHEN SUNG BARA LOB NA YANG

[08:19]

GYI CHUNG CHE CHE GAR SUNG CHA ME THUG CHANG SE LAB NUR RO DEN BARA LOB NA YANG SEM ME NAM CHE RE WE AMAR ME DRA SANG NGA DEM TSE SUNG BARA LOB NA YANG TSA DUNG DANG PRA TSI ME NANG CHUNG CHO LO DOR NAM CHE KHA NE CHE CHE KYANG DÖN LA THOG ME DIN NAM CHEN PE THUG LHA MA TEN CHE MÖ GÜR RIM GYI DRIN DA NA TSAR TSÖ NYAM DRO LOB BARA THUG DÖR CHEN PHU LA TSE DUNG KUR TSEM CHEN TSE NYE TSAM YAM MI TSÖ MÖ CHARAB PÖ DRO DRO PHA MARA CHE PE CHAM NYING CHE CHANG SEM TING NE AMA CHUNG NA PÖN CHEN KHYO DZO LAM LA NYAM LEN GYI KUL KYANG THAM ME LHUL CHAM DI LA LA MA NYE

[09:22]

DONG NGA CHU PO DONG NYE NGO CHE KYANG DONG GO MA CHÖ RANG GYÖ RAT RAY KYANG NELU KUNG KYI RANG TSÖ MA SIN PAR KHA GYI RÖ THA WI GYÖ DRE LUNG LA KUN CHE DRA TSUL CHÖ CHÖ LAM SANG NA YANG NANG DU CHA SE DÖN NGANG ME DRA BAR LÜ DI WEN PE RYI LA NYE KUL KYANG SEM DI NYIN TSEM PAR ME DRONG YUL DRIN RANG GO TÖN PE DING TSE MA LONG SHIN SHEN GO TÖN PE SAMGYURO CHI PE DRUNG KUN CHO THUG CHE LU WA MI SI KYANG MÖ GÜ SHEN PE RANG GYI RANG LÜ DONG LÜ DÖR THAM PE CHÖ DANG LA MA LA GYI MA CHE PE LOB DA ME MÖ KYANG DÖNG NYIN SEM CHE LEN GYI KHA MA KANG

[10:23]

KO SHI SHI SHEN PA ME WANG CHU CHUNG CHEN SHEN CHA RA MA THONG KYONG CHEN THA THA THA RANG LO RANG LA YIN YIN NO CHE TSE THAM CHE THUR PE KÖ NÖN SUNG SAM TSE THAM CHE NYONG MO TSEM PAR SUNG GYE WANG DIG PE MA LE ME DONG PE THAR THUR DROG SANG NGEN SONG LE SHIN CHI DI DRA RANG GYI CHU TSUL CHÖ CHA NA DE NE RANG GYI RANG LA YI CHE CHUNG CHE LA TE KYANG YI MÖ KANG NÖN LE PE NRO LOB PA PAP KYUNG SU MA CHUNG DA NI RANG GO RANG GYI MA THÖ NA SHIN CHE PO NYE LA THÖ TSU SHIN SHEN PA SU KYANG GYÖ PE RE WA SE RE DONG BUK PE LÜ PA MA TSOR RANG DE NA RANG GYÖ NGO TSIN YONG GÖ KYI

[11:26]

CHÖ KYI LE NYI THÖ NYANG CHA CHI SHER PA MI CHA MI PE YI SHE CHEN TEN DONG NYIN NE SHAR SO TSE WE SU SHER LA LAM LO YANG SE CHING LE KYAP NE KYANG KYANG THAR THAR LAM SIP RA OKYUNG SU CHE SHER DROG DROG ME TSE KEL NA YANG THÖ NYI LA THÖ LOB PA CHIG MA CHUNG DA NI KUNG SHI CHIG DROG LAM PO NYE SHIG SHIG KUNG DROG LAM LA CHIG MI CHUNG MI LÜ NYI PE RE DROG CHIG CHOG KUNG TSA WE LA MA KYAP NE KUNG DROG TSE CHIG KUL PE SOL WA DEB LA NA THUG CHE TSIG SHIG KYAP CHOG DIN CHEN CHE RANG KYUR RANG KYIR THONG WA RA CHING KYIR LO SHING KYUN THAR DÖ ME PRA CHING KYIR LO SAM YIN THUG THUB SHI WA RA CHING KYIR LO SAM ZANG KUNG NE CHAR WA RA CHING KYIR LO

[12:29]

DÖI CHUNG CHOG SHER TEN PRA CHING KYIR LO NAM CHI CHA ME TEN PRA CHING KYIR LO SHI DÖ LO LA ME PRA CHING KYIR LO CHÖ LA YI CHE KYE WA RA CHING KYIR LO DA NA CHO ME CHUNG PRA CHING KYIR LO CHÖ ME MU KÖ TEN PRA CHING KYIR LO LO ME LO NA THUNG WA RA CHING KYIR LO LO BU CHÖ LA TEN NYI CHING KYIR LO CHÖ BU DROG LA TSÖ NYI CHING KYIR LO DROG PO RANG KO DROG WA RA CHING KYIR LO DROG LA PAR CHE ME PRA CHING KYIR LO DROG TE NYUR DO ME PRA CHING KYIR LO DÖI TSE DÖN DANG TEN PRA CHING KYIR LO DROY DO NYI TZIN SHIG PRA CHING KYIR LO NYI ME YI CHE THUNG PRA CHING KYIR LO YI CHE RANG KO SHIG PRA CHING KYIR LO RANG DO TZIN SA TZIN PRA CHING KYIR LO

[13:30]

TZON ME TING CHENG TOK PRA CHING KYIR LO YI NE YI CHE THUR GYUR SUNG CHING KYIR LO KHUR DO TUNG SONG DUY CHI CHING NYI CHUNG MA NGA TE CHING NYI ME KA TÖN LA DUY CHE ME PRA CHUNG PE DA TZIN SHOR NYAM DE LUNG NA DUNG NGEL MING TZAM ME TEN NA DE WA THUR SUNG SU CHING CHING ZE DO RO NYONG ZE ME RANG DROG KING KUNG TZANG YAL TZE TZE DRE DO PRA CHUNG Homage to the Guru, Conqueror Shakyamuni, Supreme Guide of the Universe, in this fortunate year. Sons of the Conqueror, Assembly of Noble Bodhisattvas, You Who Train Beings, Revered Guru, Unsurpassed Protector of the Beings of this Degenerate Age,

[14:32]

Three Roots, Both of Oath-Born and Dharma Protectors, One Pointedly Remembering You, Yearning from the Depths of Our Hearts, We Pray Repeatedly, Invoking Your Attention, Hold Us with Your Loving Eyes, In Power of Unobstructed Compassion, Bless Us to Accomplish Our Aims In Accordance with Dharma, From Former Positive Actions, We Have Gained This Precious Human Body, Due to Merit by No Means Small, We Have Met with Holy Dharma, Accepted by the Guru, We Have Received Empowerment, Blessings, Fit Instructions, Though We Hold Such Jewel in Our Hands Right Now, Our Mind Childlike as Monkeys, Fall from Cunning Demons of Destruction, And We Cannot Even Use the Spell, Which is Our Very Own, Freedoms, Endowments and Fit Instructions, Have Simply Been Wasted, Now We Are Coming to the Crucial Turning Point, Everything We Ask for and Receive,

[15:34]

Has Become Like a Story, Putting on the Appearance of Dharma, We Even Think We Are Practitioners, Yet This Mind Falls Far Short of Perfect Practice, Lacking Even Human Dharma, Why Ask about the Buddha Dharma, With the Vague Notion of the Sixteen Rules of Proper Human Conduct, Even Examining Ourselves, Our Own Bad Deeds, Bring Us No Shame, When It Comes to Others, Our Patience is Short, As the Tale of the Drava Mars, Unable to Execute the Ten Virtuous Actions of Buddha Dharma, Full of Sectarian Bias, Although There is Only One Teacher and One Teaching, We Criticize Teachings and Sages, Accumulating Bad Karma, Using Dharma in This Way, Is Just Carrying Along a Big Burden of Sin, We Have Heard a Lot of Teachings, But It Has Only Increased Our Pride, Our Mental Analysis Does Not Penetrate The Depth of Their Meaning, Though We Think We Keep the Patimoksha Discipline, The Four Dharmas of the Practitioner,

[16:35]

Are Scattered Without Trace, Though We Think We Possess the Bodhisattva's Precious Training, The Four Immeasurables Are Like a Painted Picture of a Lamp, Though We Think We Keep the Samayas of the Secret Mantrayana, Undervaluing the First Root Downfall, We Slip into Taking It for Granted, Though We Can Mouth Explanations of the Four Thoughts, We Change the Mind, Attachment to the Appearance of This Life, Shows We Have No Renunciation, Though We Rely on a Guru, Our Respect and Devotion Gradually Wane, In the Place of Pure Vision, We Wrongly Think Ourself as Equal, Respect, Love and Kindness toward the Vraja Brothers and Sisters decline, Even a Bad Word on Their Part, Seems Intolerable, And We Shower Them with Curses, The Love and Compassion Born, Recognizing the Beings of the Six Realms as Our Parents, Vanish Like Mist, When Not Practiced from the Depths of Bodhisattva,

[17:36]

Though We Act as if We had Experienced the Development and Completion Stages, We Have No Alternative to Ordinary Confusion Perceptions, Though We Know that Wordness is the Ultimate Teaching of Sutra and Tantra, We Have No Decisive Understanding of It, Our Mindstreams Become Hard as Horn, Unable to Abide in the Original Nature, We Pay Mindless Service to the View, Throwing Cause and Effect to the Wind, Though Outwardly We Appear to be Well-Disciplined and Well-Behaved, Inwardly Attached to Provident Desire and Greed Burn Like Fire, Though We Keep Our Bodies Secluded in the Mountains, Day and Night Our Minds Ceaselessly Wander around in the Cities, We Don't Really Trust Our Own Experience and Practice, And Yet Guiding and Advising Others, We Are Like a Child Telling Stories, Though We Can't Be Cheated by the Compassion of the Three Jewels, Yet Due to Our Failing Devotion, We Cheat and Harm Ourself,

[18:40]

In This Way, Although Today We Perform Dharma and Lama, We Have No Wrong Beliefs Arising from Lack of Trust in Faith, We Sentient Beings Perform Bad Actions and Remain Unfulfilled in this Degenerate Time, Knowing Full Well What We Are Doing, We Give in to Self-Disturbing Characters, Not Protecting Mindfulness, We Suffer Great Loss, Now at this Time, As Mind Look at Itself, Everything We Do Just Adds to the Confusion, Everything We Think is Tainted by Emotional Affliction, We See Our Virtuous Activities Mixed with Sin, So Ultimately Where Else There's to Go but to the Lower realms, As to Our Actions and Patterns of Behavior, Calling Them to Mind, We Lose Confidence in Ourselves, Looking at Others in the Empire of Discrimination, We Find No One Trustworthy to Assure Us and Help Us, Now If We Don't Take Ourselves in Hand, Then When We Are Caught by the Messengers of the Lords of Death,

[19:43]

No One Will Be Able to Protect Us and All Hope Will Be Gone, Don't You Feel That Waiting Such a Temporary Expectation is Just Deceiving Ourselves? With Remorse and Regret, Recognize Your Own Defects, Wherever We Feel in Dharma, Through Error, Lapse, or Transgression, We Will Not Numb or Crease It by Concealing It in the Presence of Those Who Have the Hour of Resistance, We Confess With the Depth of Our Heart, With Your Compassion Forgive Us and Protect Us Through the Terror of the Precipice of the Wrong Path, Reviving Us so We Can Attain the Perfect Path of Liberation, Having Busily Spent Life Doing This and That, We Have Not Laid Hands on the Essential Meaning, Give Up the Path on Which You Know So Much, But This is the One Essential Point, Should We Not Know Into the Path of Knowing the One Thing that Liberates All? Undeceiving Supreme Protector, Soul Certainty and Support, Rude Guru Who Encompasses All Refuge,

[20:43]

We Pray to You with One-Pointed Devotion, Look Upon Us with Compassion, Most Kind Supreme Refuge, Bless Us so That We Can See Our Own Faults, Please Bless Us Not to Look into Other Faults of Others, Bless Us so We Pacify Harmful Scheming and Wild Thoughts, Please Bless Us so That Good Thoughts Arise from Deep Within, Bless Us so We Have Little Desire and Know How to Be Satisfied, Please Bless Us so That We May Remember the Time of Death is Uncertain, Bless Us so We Have No Plans Left over the Time of Death, Please Bless Us so We Generate Great Confidence in Dharma, Bless Us so We Practice Impartial Pure Perception, Please Bless Us so That We Develop Uncontrived Respect and Devotion, Bless Us so That We Reduce Dwelling on Unobtainable Goals, Please Bless Us with the Power to Establish the Dharma in the Depth of Our Mind, The Ultimate Point of Dharma is the Effort to Put into Practice, Bless Us, The Ultimate Point of Practice is to Liberate Our Mindstream, Please Bless Us,

[21:48]

Bless Us that Our Practice is Free of Obstacles, Please Bless Us so That Its Result May Ripen Immediately, Bless Us so That We May Liberate Everything We Come into Contact With, Please Bless Us so That We Destroy the Duality of Hope and Fear, Bless Us so That We Are Able to See Non-Dual Primordial Wisdom, Please Bless Us so We Recognize Our Own Primordial Wisdom, Bless Us so That We Reach the Secure Garden, Please Bless Us so We Gain Absolute Effortless Certainty, With the Great Vajra Weapon Promote Your Pristine Cognition, May the Life Force of Samsara and Nirvana Be Cut into Emptiness with One Stroke, Into the Unobstructed Great Bliss, The Enjoyment of Nirmal, May We Always Enjoy Activity, Transcending Economy Together and Separating, In the Expanse of All-Pervasive Equalness, Even the Worst Suffering Does Not Exist, Who Could Destine to be Searching for Happiness, Where Happiness and Suffering Have the Same Taste, Grasping is Self-Liberated,

[22:51]

This is the Kingdom of Samantabhadra, May We Attain It in This Very Lifetime, So then in the breakfast table is a huge piece of sheep head, with different breads and things like that, and then the first day the outside people are not invited, the New Year's goes for five days to seven days, day and night party, Tibetan people love parties, it's very interesting historically wise,

[23:54]

really it has been a very, not a speedy society, it's been a very relaxed society, during the summer in Tibet it's called the summer vacation, the entire country, all offices are closed, everything is closed for one month, everyone goes to the garden, big garden and party day and night all the time, it's a custom, and during the New Year's day from the first to the seventh for one week, the first day outside people are not invited, only the family get together, the second day you take changes of gifts, you take gifts from one side to the other side, third day then started to go each other, and then play dice and play games and all kinds of things,

[25:00]

and during that time even the monks in monasteries are completely relaxed, monks can do anything they like, have a sexual relationship, besides that they can do anything, they can change their clothes, they can play games, they can play dice and cook food and dance, everything happens during that time for one week, after one week then everything stops, so if you go to a monastery all the young boys, they are so happy, they can sleep late at morning, in the monastery early morning gongs rang about five in the morning every day, so you have to wake up five in the morning when the gongs rang. Does it change every year what date New Year's is, or is it a set date? It's a set date, but astrologically wise it's slightly,

[26:05]

you cannot predict in a western calendar way, sometimes January, sometimes February, but it's mostly next to February and March, You hope it's in a month it's not skipped, right? That would be great! You could have two! My first school was a British school, India was ruled by English, so I went to this school, it was a very good school in India, and everybody was having birthdays, so I wrote my father down, and then he sent, he asked the school to prepare me a birthday cake,

[27:07]

so I remember one time I had birthday, but after that I never had. Is it normally done in Tibet, birthday celebrations? No, it's not a tradition, if it's a tradition certainly we would have it. It's a very nice celebration. Pick a birthday, pick a birthday for yourself. Next time when I see my parents, I'm going to ask them, and I'm going to write in diary, and on computer also. Choose one! Does anybody want more cake? Who are you? To practice this teaching,

[28:24]

to be able to have a genuine experience of the practice of Dzogchen, it is very important, as I said, that we need to practice it at a place which is quiet, and which is favorable to the conditions, which will ripen the experience of the presence, which will ripen the experience of the presence. The conditions are very important at the beginning stage. Without the proper conditions, perhaps we will never come to experience this presence. And from that point, the conditions are, for instance, in order to survive on land, if there is a tremendous wind, the wind would not let the candlelight lighten,

[29:28]

it would just blow that candlelight. So when we are caught in a tremendous distraction, when our mind is not strong at this stage, then it is very easy for the mind to get seduced by phenomena. So from that point, the importance of the quietness of doing practice is very important from that point. So perhaps you can make it during the weekends, you can go up in the mountains, or you can go next to an ocean, or you can do the practice next to a river, or to a stream, next to a stream. Particularly if you go where there is a waterfall, that scenery is very pleasant, and a pleasant condition will support the state of the meditation at the beginning stage. Because mind still, at this stage, has a great attachment to the pleasurable things.

[30:29]

Mind does seduce more towards pleasant things than unpleasant things. If you have to meditate in the midst of all the terrible, dirty phenomena, perhaps you will find it very difficult that your presence of the mind is there. You may find yourself being constantly uncomfortable, some kind of inconvenience. Or if there is some kind of loud music is going, some kind of loud thing is going, you may find it very difficult. For the practitioner, there is no difference. It's just that once you have reached that presence, the more the sound is, the more the energy is, the better, in fact, or neither is it worse. They are exactly the same taste. Whether it's a phenomena of a beautiful sound, or whether it's a phenomena of some kind of inconvenience sound, the sound which does not please us, they are exactly the same taste.

[31:31]

There is no distraction, no seduction in any phenomena. So, the practice, we need to find, condition ourselves, so we need to have a simple discipline, so that we can carry on our practice. We can carry on our practice, which will allow us to experience the profound presence, the presence of the three kayas, the presence, the nature of that presence is empty, and clarity, and compassion. That is the nature of that presence. It's called ngur tongpa. By nature, it is empty. And by rangjin sewa, it's quality, it's clarity, it's characteristic, it's characteristic, if there is a characteristic, the characteristic of the emptiness is a clarity. It transcends all fabricated characteristics, but it's true spontaneous manifestation, expression, is clarity. And that clarity manifests, knowing oneself has a tremendous compassion to benefit other beings.

[32:36]

So, the bodhisattva does not hesitate to benefit beings at that stage, has the strength, has the strength to manifest in all the sambhogakaya, different forms, from all different, from the five buddha families, to the peaceful, to energetic, to magnetizing, to the karma, rightful family, all different states. So, how one can manifest, how one can liberate the phenomena, how one can transcend those characterizations. So, to be able to experience that presence, the presence is not a gift of nobody, the presence is fundamentally the nature of our mind. And to be able to experience that the conditions are important. At this stage, conditions are very important. We should know that unless you have a, unless your presence, your mindfulness, or your awareness is very perfect, clear, strong, then it is fine. But, you may find yourself quite difficult.

[33:38]

You may find yourself in a situation in which the presence is lost. So, from that point, the conditions of those quietness and pleasant places makes a big difference. So, sitting next to an ocean, looking next to a blue sky, sitting next to a stream of water flow, those are very pleasant, and that pleasant situation will give you the strength to see your presence very clearly. So, that is something which you develop that condition, but it is not necessary. You know, that is something you develop at this stage. But, once in a while, you should also be able to practice yourself into unpleasant situations also. You should not always look for the pleasant situation. Then, you may, after some time, you may get fixated into that. So, basically, you do the practice on a pleasant state, but also, sometimes, you go to the most turbulent place

[34:39]

and then see yourself. So, that will bring the test to transcend that characterization. And, if you have the presence, the more the turbulent situation and that state, the more the clarity will manifest, once you are able to transcend that characterization. But, that will come through the presence development, through deep understanding of the presence. So, for that to reach that stage, it is important, the conditions are very important. So, from that point, as I said, you made an altar. You put a Guru Rinpoche picture on the altar, or the picture of Buddha, and then put the water bowls, and just a light, and then you sit next to it. In that way, you receive the blessing of the lineage, you receive the blessing of the transmission, from which the nourishment, that nourishment is able to open, unfold, and unmask the layers of clinging experience,

[35:42]

the layers of experience, which we get fixated, are able to disintegrate, are able to transcend, by that blessing of the teacher, the blessing of the lineage, through that. We need to work with the enlightened environment, in order to get enlightened. We can get enlightened by an ordinary environment, but in fact, every state of the ordinary means, which does not recognize that nature, and enlightenment, which recognizes that nature, the presence. When we do not recognize that presence, then we become confused, we lose our trust, we lose our confidence, we lose the whole presence of our joy, the whole presence of that confidence, the whole presence of that enlightenment. But once that presence is recognized, then as I explained the last couple of days, you know, that how the difference, whether you have thoughts at that stage or no thought, you have seen the thought entirely, the nature of the thought deeply,

[36:43]

that by nature is open, by nature is free. Once you deeply experience practically that openness and freeness, then no matter whether it's a virtuous thought or whether it's an un-virtuous thought, nothing can seduce that person, because thought itself is open and free at that stage. The whole energy becomes pure. The whole energy does not become a solidified and terrible threatening energy. Almost at this stage, it's a threatening experience, no matter what, because we have a grasping mind, a tendency to collect, a tendency to make ourselves something better. And the whole situation is a tendency to collect things and to put ourselves into fixate it. And that is, as I said, a fixation and seduction towards the phenomena, perception phenomena of experience. The experience which comes all the time. When you really do a meditation, you will find yourself, you will find your presence,

[37:45]

and you will see your experiences. And to see that very subtle experience is, with a very profound meditation, you will see that, you know. It is hard to differentiate, at a gross level, what is experience and what is the presence. Because when it's within, when it's going within the experience, most ordinary stage, when it's going within the energy level, which is frozen at this stage, when it's not within the presence of openness. So you do not see that when the mind is, when the mind is all the time running. You just see that, oh, I'm doing this, I'm doing that, but I am doing this, I am doing that, I am walking. So everything is solid, everything is there, very big deal. Everything is just like there is obstruction. There is no unobstructed space within the stage, you see. I am here, I am practicing, I am, that I am, and the whole energy is so, it's like the energy is something automatically, it's like a, it's like at that stage,

[38:45]

become like a self-born obstruction, self-born obstruction. I am this, so it's very hard, and that is what we need to, in order to experience that presence, one has to break that experience. That is what we are doing by sitting there, or sitting next to the ocean. When you sit next to the ocean, you do not get attached to that pleasant experience of the ocean. If you get attached to the pleasant experience of the ocean, then perhaps you will get fixated, you will get addicted sitting next to the ocean. And that is not the point of sitting next to the ocean. Sitting next to the ocean, the point, the ocean has a calmness, at this stage it gives the condition for the mind to see that, to make the mind less distraction, it gives the mind more space, it gives the mind much more openness, and in that way, you are able to, you are able to get free from the seduction of that experience. That is the real point of sitting next to the ocean. Otherwise you hear the sound, and then you go to the sound,

[39:46]

and then you look at it, oh, so beautiful, then you have been wrapped up into the energy again. You see, again you lose your presence entirely. That is not the point of sitting next to the ocean. They practice it, on a long run, the practitioner takes the both good and bad circumstances equally. And once that inner openness, freeness is experienced, then from that time, whether it is a sickness, or whether it is this circumstance, or that circumstance, then nothing can overpower, overwhelm that person, because the nature has been understood, the reality, so that everything transcends by characterisation, all these characterisations. Now, in our practice, we have a post-meditation state. Now, as I said, in Dzogchen there is not a particular rule which obliges that this is the rule of the Dzogchen, but even though Dzogchen does not have the rule, the presence of the nature does not have the rule, but through its relative energy,

[40:48]

there are certain kinds of situations which manifest, so until the person did not realise fully, did not realise fully, the person still has grasping. We find ourselves still in grasping. We find ourselves still caught in this energy, into this experience. We've got to respect that experience also. Respect in a simple way. Respect in a simple way does not mean that you just become simple, have a very deep meaning. Simple means because nature is open, because nature is free, so from that point there is no need to be something serious, but at the same time you respect it, because they manifest in our life. If you do something good, the reflection of the good manifests. If you do something bad, the reflection of the bad manifests. And you believe in that. You believe in that good, you believe in that bad, you characterise yourself into that, and your presence is not there all the time. So until you come to have a very

[41:50]

deep, perfect stage of realisation of that presence, we need to respect what is those relative aspects of the energy that are manifesting. But we don't see those relative aspects of phenomena as something serious, as we used to see before, but they are appreciated. They are appreciated, and they are respected as an appreciation. And inside you need to have the presence. So in that way that you find yourself, in that way the transcendence takes the inner place, and yet there are subtle emotions, there are subtle things, which are not easy to cut entirely, so from the subtle way of manifestation you are also working on that appreciation level, but inside you are in the state of your presence, so naturally it will open up, naturally it will cleanse up. And that's a very important way to understand. It does not have a rule,

[42:51]

but if you think that now I can do anything, and if you do anything you may find yourself wrapped up into a very negative karma, wrapped up into a very confused situation, not in a clarity situation, because one is still not enlightened, one is still not realized, one is still existing in that state. So until we become free from the entire existence of characterization, one needs to have that light appreciation, that light manifestation to the life-force. So now, once you wake up from meditation, let's say, meditation is the stage which you develop the presence, which you contemplate on the presence, which you integrate that presence into the

[43:52]

manifestation of phenomena, into different energy. But when you wake up from meditation, you will find yourself coming into contacts, particularly in a noisy place, particularly in a city, in a town, where you will come in contact with the people, which the eye contact with the sight, the ear contact with the sound, the nose contact with the smell, all different senses, the five senses become activated at that stage. And that is what we need to liberate the five senses also. One has to transcend the five senses characterization also. You can't just, oh, now this is a sound, or this is a good sound, or this is a bad sound, is the sound disturbing me? You can't, you know, once you are within that presence, you should not correct it. If you correct it, you will get into fixation. Sometimes when you are doing meditation, there you have to sit, and you think, oh, that is too loud sound, that is too sound. You try to correct that,

[44:53]

again you are getting fixated. That's all. You are not transcending that characterization of the sound. The nature of the sound itself is empty, by itself is open. So there are certain practices you have to see to your limitations, because some people may not be able to really see the profundity of the sound, so you may get very irritated by the sound. So if you get irritated by the sound, then maybe perhaps it's nice that you have a low sound. If you are playing some music, you are playing a low sound. Or you go to an environment where they are more pleasant than being unpleasant. Those who, if you get extremely, you are not able to sense the characterization of something very wrathful, something very negative, speech, then perhaps it's nice to go and hear some beautiful speech, those who talk beautiful speech. And then one cannot remain in that beautiful speech all the time. One should once in a while go where there is negative speech also, where people

[45:54]

will just yelling at you. The kinds of people, I guess we all know people in our life, those who yell at us. So kind of go next to them again, and then do practice at that stage. We just can't be in one state all the time. So from that point, the contact of the ear senses, the noise, the sound, has to be also liberated, that also has to be transcended. And then the smell also, you know, if you always get attached to a good smell, and there's a bad smell, then you say, oh, you reject, again you are freezing yourself, you are getting seduced by your own experience. Once that, you see, all these different senses are manifestation of the mind. In reality, they are all manifestation of the mind. It's all the different play of the dharmakaya. But due to that

[46:54]

grasping, the mind appears to be divided in so many different ways, that at this stage we think, oh, my ears sound. The practice, at the practice point, you should not always say, hmm, this is a good smell, I always liked it, and this is a bad smell, I don't like. Though it may affect you, because one is still not coming to the same taste, it will affect you, but one should not be like, one should understand, that integrate the practice. At that stage, you have to unmask the experience of feeling. You have to liberate the experience of feeling. You have to liberate the experience of smell. You have to liberate the experience of the sound. You have to liberate the experience of the taste. You have to liberate the experience of feeling. In that way, the energy does not become frozen. Each time when you liberate, each time when you liberate, you will find yourself into

[47:55]

the presence, deeper and deeper, and the clarity will manifest. And that negative experience, which we used to go before, will be dissolved. It would not manifest also. So that is how one needs to, as I said, how does the sugar taste like? You have to taste the sugar. I cannot show you how the sugar tastes like. All words and teaching can show a great depth of the picture, great depth of the meaning, but to show how does that it is. For instance, when I say bliss, when you do meditation, then you experience bliss. Then you experience the clarity. Then you experience the presence. But simply when I say this is something bliss, you won't just experience bliss just like that. You've got to experience something by yourself and nobody can do that for you. It's something, the practice and the teaching is for yourself. You have to understand it's your

[48:57]

practice. It's your teaching. It's something for your enlightenment. It's nobody else's enlightenment. It's one's own practice. It's for one's own benefit. It's for nobody. And so each one has to practice that each one of this come in contact of the different senses, the five senses. We need to have the presence and we need to liberate them. We need to transcend the different senses. In that way then once you keep on doing practice, meditation, meditation, then you will really understand what does Buddha mean. You will really transcend all different forms. You will think, oh before I used to picture Buddha like this. Before I used to think something like this. Before when I ever thought, I get caught up. I get fixated. Now everything is deeply open. There's something if you want to say you cannot express but at the same time it's so clear and you see yourself and that is where it's called the kingdom of Samantabhadra.

[49:58]

The nature of the Samantabhadra or the kingdom of Samantabhadra is that. And then it's really what is understood. You know, you understood the essence and understanding as I said. That experience is not understanding. That experience is a realization. To get to the stage, understanding cannot do. Realization has to be affected. So, understanding is not enough. Realization is important. It's very important one has to remember. By simply understanding we cannot get enlightened. One has to realize that meaning. One has to realize practically that experience. And then you can find yourself absolutely at trust. You get a trust by realization, not by understanding. By understanding you can understand, you know, even the teachings of Dzogchen when they are taught, there is a realization also. It's not simply more understanding. Because when you hear the teaching, it already goes into the deep of your heart and makes a difference at that stage.

[51:00]

Levels of different realization to a particular person. When you just do a one session meditation, when you do a two session meditation, when you do a three session meditation, you will have experience at that stage. Those are unfolding of those experience at that strength. The strength of that teaching which is manifesting. So, very important that we need to, from time to time, apply those different techniques. How to first of all to understand the view correctly, then the meditation correctly, then how the view is the, as I said, view, meditation and action. Though there are three different levels it may sound, but in fact there are not three different levels. They are one, one nature. The view is the recognition. The meditation is the experience of recognition. And the action is the natural spontaneous activity of that view. And that activity is the six paramita, the tremendous compassion. The deeper you understand the emptiness,

[52:02]

the stronger the compassion and skillful you are. If you do not understand that emptiness well, then you may feel like, you know, we are not talking right now because right now, you know, if it's only a, if only you have practiced for about, let's say about three years, four years, and then still you do not find yourself into a state of clarity, there is some point which you did not understand at that point, you know. But if you find yourself, and you really have a clear understanding of the Dzogchen, and you have developed the pure vision, and you are relating from the pure vision, and you are not, the pure vision transcends the characterization of pure vision. That is called the pure vision. But in order to transcend the characterization of pure vision, we need to externally develop the pure vision, from external also, but internally the real pure vision transcends the characterization, transcends the fixation of pure vision. So from that point, once you really experience

[53:04]

then, you see, there is a very, very clear recognition, and open, just now, right there. But if you, you know, so what I mean is, when you really understand clearly, and you do meditation on that, you really understand your presence, then within a very short time, in three, four, five months, you will have tremendous realization. It is very, very profound teaching. But if you do not understand clearly, then again, you see, you may fall into the other sides of obstacle, where you can get distracted to the phenomena. So those are very, you know, the last couple of days, I've been expressing since last Tuesday, we have gone through so detailed on this practice and teaching, and now those teachings you should not forget. You should remember very carefully how to do the practice,

[54:05]

and how to relate external freedom, and what is the internal state, external relative ultimate lama, and then also respect to the world, and then our inner practice, something which transcends the entire characterization of that fixation pure vision also, you see. But to come to that fixation pure vision, we also, since there is grasping, since there is a phenomenal world, which we are called, we need to develop that also. And then you will have a very good practice, you know. And then Dzogchen teachings, when Milarepa, first, you know, Milarepa, now if our karmas are very, very strong, then, you know, as I said, that you will find yourself, if you get presence very clearly, that means you are able to get free from a great deal of gravitational observation. But if you find yourself that very difficult to be in that presence, getting distracted tremendously, it's like waves, you know,

[55:07]

the ocean is not being calm, the experience of that pleasantness, the experience of that rikpa does not manifest, and there is a tremendous fluctuation. The fluctuation is the same, actually. Fluctuation or no fluctuation does not matter, but when you do not experience your presence, when you experience your presence, the fluctuation may be turbulent or no thing, it's both the clarity of your rikpa, it doesn't matter, you can find yourself absolutely restful, you know, absolutely clear and calm and open and free, whether there is a tremendous turbulent thought, let's say the world is coming to attack you, you are completely open and free, no fear, you see. But at this stage, the fluctuation does disturb us because we are grasping to them, you know, we are attached to them, we are not able to sense this characterization. So from that point, what I'm

[56:09]

saying, the condition of the practice is important, how we find ourselves into a good state, a proper place, you know. And then, like Milarepa, Milarepa was the great yogi of Tibet, Milarepa, he was a magician, first of all, very, very strong magician. It became a very sad story that he was born in this family where his father died very early, his father was a lama. And his father died very early and his father entrusted entrusted his brother and and brother to take care of to take care of young Milarepa and his mother. And then so they when they they promised to take care of them but when the father died, the

[57:11]

uncles and aunts, they just treated Milarepa and his mother terribly very bad, they didn't let them work, they took all their lands, they took their house, they just did not treat them properly at all so it was very it was just very bad for them. And so they were just like slaves of their uncle and aunt. And then Milarepa's mother got very sad you know, she was not well and she was getting tired and she was getting weak and then she said now my son, you have to go and you, if you are my son, you have to go and revenge the uncle and aunt and then I will be proud of you, having you as my son. So Milarepa has great respect to his mother. So I guess all over the world we have

[58:12]

respect to mother but in Tibet we were told to respect the parents very much. And I understood you know there are in Tibet also they have problems with their parents. Something over there people try to try to understand by the teachings so many times that okay you've got to, you should break your ego you should break your ego and go to serve that's the point. But in the West you know, sometimes when we have problems with the parents, we seem to just because of not really not really having understanding that that is really our sometimes ego trick we sometimes tend to be hard on them which they are also caught in samsara and one is also caught in samsara but something in Tibet, there were many great lamas, many great teachers who were told you know, unmask yourself it was a teaching already

[59:13]

in fact you see, it is the play of your ego so they didn't recognize them, told them this is the play of your ego but they said break your ego break your ego, tolerate, tolerate just keep it so the person you know, listen okay okay okay, it wasn't easy in fact it was, they were going through difficult life, everyone. So things like that and somehow he could not break his mother wish and so he went and he did the black magic practice very powerful black magic and when he came back to the village came thousands of birds by hail when the hail falls, thousands of birds die and their uncle and aunt their homes were completely destroyed and terrible things he did, very negative karma so you see so and then after doing all those things which he did Merarepa recognized, acknowledged

[60:15]

that how bad he has done such bad karma to the whole village, the whole county and he regret very much and he thought now how can I overcome such bad how can I overcome such bad karma, it's almost definite that I'm going to go to a hell realm now there's no question I won't go experience the lowest, the lowest realm experience, suffering and then one day his teacher also now realizing that Merarepa was a very successful student in his black magic art and realizing that how much he's killed by teaching him that art you know how much negative karma he did and the both teacher and the students said well now we both have no place to go except town you know, but in such things we better do something which we can find our state of presence and joy and happiness and liberation otherwise there is no way that we can find something better, so either

[61:17]

you do a practice, I will support you or you, I will do a practice to get enlightened and you support me and Merarepa said I will do the practice and then you support me so Merarepa went on the quest of his practice enlightenment and first he came and met a Dzogchen teacher and he came and met the Dzogchen teacher and the Dzogchen teacher said oh you are very fortunate my Dzogchen teaching if you meditate in day you will get enlightened in day if you meditate in night you will get enlightened in night so Merarepa thought wow I mastered the art of magic in two you know, in I think in two weeks time he accomplished the art of magic now here I am so fortunate after doing all those things here I come and meet this great teacher if I meditate in day I will get enlightened in day

[62:17]

if I meditate in night I will get enlightened in night so he left the practice he slept there so Merarepa slept now he was so happy I can do it later so that later experience is the sign of his subtle obscuration if it was a very high superior being as I said, someone who is very clear and immediately would practice because his karma didn't allow that something was noticed he needs to go through certain kinds of development so he that was the experience he got ok, I can meditate, now I don't need to do it he slept for days and then his teacher called him that day and before he met the social teacher he said what's your name? and he said my name is the great sinner the big sinner and then after three days the teacher said that's true, you are certainly a big sinner

[63:19]

we don't have karma together your karmic teacher is the great Marpa Lodzawa and that is the teacher you have to go and then study and practice with him and then the Dzogchen teacher prophesizing his teacher and then Merarepa went and met Marpa Lodzawa and then for I guess for how many years did not give him one single teaching Marpa constantly put him in difficult stage he said now you got to build me a house which is like a round shape so he built a round shape house once he was completing he said no, no, I made a mistake last time I'd like a square one so again he has to build from a square one, again he has to start to building and once he started completing square one he said you know now I know you are very tired he said I know you are very tired I know I told a lot to do but you know this time you know I like

[64:21]

a triangle one so then again Merarepa thought for my own I really have to do it that's how one has to make effort to find the realization I have to do it so then he made the triangle so once he found the triangle one then he made you know all of them he made by his bare hands he made such an effort so that Marpa he didn't have to stay in that round he was seeing his karma which he did that to purify, to cleanse of that and then after going all the stages then Marpa other students were coming and Marpa was giving teaching to them and when Merarepa came and sat on the door Marpa said who told you to come inside get out you know who told you to come inside and then again Merarepa felt so sad I did all this work for my teacher and yet he would not let me he almost felt of

[65:22]

suiciding one or two times and then again he said if I suicide is the worst thing and then you know then afterwards then Marpa asked him to build I guess a nine storey building a nine storey building and Merarepa built the whole nine storey it is today in Tibet you can see by himself it can be big but you know it's very very big so when he was completing the seventh floor one day Marpa's sons were playing on the hill and one stone was rolling down and when the stone came rolling down Merarepa as the stone was next to the building he picked up the stone and he put it there and Marpa just knew that Marpa came and started looking at the building how it was happening and he asked that particular stone he said where did you find this stone and then he said oh this stone was your son was playing and it was under I said no I told you to

[66:23]

bring this building by yourself he was almost completing the seven storey he said take the stone out put it back where it was and build it again so again he used to take on the seventh floor and again he used to like that you know so finally then that is how the word initiation was given to him you know in a very ordinary stage we may think how come a teacher do like that but this is somehow in Vajrayana state you know as it said in those days no one will be in the future will be like Merarepa no one can really take that much painstaking no one can really approach and have the strength and have the real strong strength like Merarepa you know absolutely out for us if someone did like this within the next two months one is just going to say alright this is not for me laughter laughter but

[67:24]

Merarepa has been years and years like that and finally became one of the greatest enlightened teachers today we can all see his teaching and tremendous blessing the world Karyo school the world Karyo tradition you know tremendous such a great realized teaching came out of the school and shone the light to the world so of course we you know I'm not saying that you have to be like that but what we need is the strength the strength not that we go through that kind but strength that we really work well in our society the strength which we keep our presence clearly the strength which we develop more patience externally the pure vision move better you know that is what we need to do I'm not asking that you have to do like that what I'm asking is that we need inner strength we need to develop the inner strength where we work good human being we work better for our society externally then internally we become in our presence of the state and that is what is the point of that like Merarepa

[68:26]

where Merarepa reach and where you will reach is the same point to the heart of the presence of the buddha nature will be exactly the same but if we do not respect the external rule you know we keep on deceiving we keep on deceiving people we keep on deceiving people we keep on deceiving ourselves we do not realize it is a reflection of our mind then on the long run there will be more and more suffering there will be more and more confusion and that is how the wheel of the energy spin all the time so that is something we need to understand that external communication of body, speech and mind is very important for one's own benefit for the realization of that presence is very important and then internally one will reach that state as I said it is like the support of the ladder we need to build that ladder well if we are caught in a very turbulent situation very emotional state very negative state

[69:26]

the ladder of the relative would not be good once the relative ladder is not good you cannot reach the roof of the ultimate you see it has been said by all the great teachers so the relative ladder is once you are once you come into contact come into communication with such a come into communication with different senses we need to develop the bodhicitta mind we need to work for the benefit we need to sacrifice we need to unmask sacrifice does not mean that you go through torturing but something you do it well something you transcend something inside you transcend that not simply you do it good but good from the point you transcend and you manifest into the skilfulness that is what very good life real realization will come out of that otherwise you keep on telling you keep on telling lie you keep on deceiving you keep on hating we keep on you know we keep on freezing all this energy perhaps one

[70:26]

can never find oneself to be healed one can never find oneself to be enlightened so from that point it is important that external teaching the external understanding is as much as important as the internal teaching it is important to take the external thing as very important like many teachers said that many seems to take great interest in the ultimate but we take more interest in the mundro for instance many teachers said that does not mean that they are fixated into mundro but that's simply to balance that that internal realization to come to the stage of internal realization we also need to have a very proper understanding of the external also so in and out makes the entire ultimately comes to the union of realization of the energy in the space you see outer practice of accumulation manifest the understanding of the opening inner practice of emptiness opens the mind

[71:28]

external practice of the accumulation freezes the freezing point freezes the mind from that solidification so there is a tremendous important meaning into what is the merit there is two kinds of merit one is the relative merit and one is the ultimate merit relative merit is something which we relate with our characters relate with our body, speech and mind in usual situation ultimate merit is something which we realize within ourselves that the practice of Dzogchen which transcends the entire characterization but to experience the entire characterization we need the support of both because fundamentally they are both born fundamentally they are both born the relative is the experience of clarity and the ultimate is the experience of openness so once they are both unified once they are both integrated the clarity and emptiness when they are both unified when they are both, when the clarity

[72:30]

and the emptiness is both worked together integrated then the enlightenment statement arises otherwise you completely, you know, if you completely throw the relative aspect and just, you know, try to work all the time within emptiness and when you face people you are so angry you just can't take it you just can't take it little bit of pain, little bit of pain then how can you get enlightenment it's absolutely your way so therefore, you know practice should be developed inside dharma is in your heart not outside, dharma is the realization there, the great Patrul Rinpoche said, if one does not really understood the teaching does not practice well then externally you may look like a dharma practitioner, externally you may think I'm a Dzogchen practitioner but internally all this carving you know, desire, jealousy, anger, hatred, all the burning like a fire manifesting and when the circumstance manifest

[73:31]

if someone come and say, you know you're so bad, you instantly become like fire, what is dharma practitioner, that is not a dharma practitioner so therefore one has to accumulate the both merit to get enlightened the relative merit and the ultimate merit, ultimate merit is your practice of Dzogchen, relative merit is that external thing, which makes the letter well, which makes the clarity perfectly in realization, so in that way you will find yourself in a situation which is very peaceful you may find yourself with the tremendous merit where it is, you will come in meeting with the right people, you will come in meeting with the good people, with the people of enlightenment, people who will support you, people who will come healing in your life your obstacles will go away your speech, body speech mind, health and center those all comes with the positive actions body speech, and so something we need to really understand that relative merit and ultimate merit are very important

[74:32]

just, you know if you just think ok, I just need the ultimate and relative I don't care, whatever it is then again you are fixated there again you cannot see the openness, the play of the Dharmakaya, the play the display of the Dharmakaya the display of the Dharmakaya is tremendously pure, it is free of energy and once we get fixated that one can go to a nirvana state so we need to integrate the both of them, that is very important essentially important in my previous life he meditated for 9 years in my previous life he meditated for 9 years and during his lifetime he offered he made a tremendous from the external way generosity, where he offered he offered his whatever he received to his teachers to his people, to everyone whatever from that point, that is how all the great teachers, they have done in the past

[75:33]

that is how they can realize one simply does not get realized simply neglecting the relative part one has to come in the both sides, then you can reach a state which you come to understand the integration of the integration of clarity and emptiness there is no separation, that is the state of the Dzogpa as I said all the parts of layers of experience are like the artichoke they come, they keep going away and then inside you find the presence of that clarity the presence of the Dzogpa clearly, and that is not disturbed by anything, so to reach like that we all have the opportunity we all are so fortunate to be born in this country, you all are so fortunate this country's religious freedom and this is where we can see ourselves, this is such an opportunity, everyone has the right to do their practice, everyone is a very is a country where the

[76:34]

where tremendous intelligence, you know is a country that all the great things of the world are here, in all phenomenal levels, you know, we have the best Chinese food, we have the best teachers from all over, and we have everything in this country, it's really the realm of richness in this world, at this present age, it's really the realm of richness, you can't find the thing as you can find, like what you can find in America, you know I was seeing in a dream a couple of nights ago, it's interesting, I was I find myself in India and I ask and I was thinking, oh now it's hard to find mineral water, I have to take a bath so things like that but here you go to the supermarket, you just find yourself with all kinds of things, so easy and that's very fortunate you all are very fortunate really to be able to experience this kind of karma, we all know

[77:37]

that in certain countries, people go through so much suffering, and in this country you know, it's absolutely a very different situation and we can make the best possible in a place, situation and freedom and allowance like that, which gives a tremendous birth of our realization it's really a very good karma you've done in many lifetimes, not everyone born in this country, I'm saying is great you know, someone who can really understand, who can really come to see the presence, and not only hearing the presence of the teaching but able to do it really integrate it, then one can see that as I said, not this month and then next year, and then next year then you find the definite of this experience, and then you appreciate then you say, wow, I really made this life, it is such a worthwhile, that now you find yourself absolutely free from any state of real samsara and that is what is called the kingdom of Samantabhadra, where you never

[78:37]

come back to samsara again samsara does not even exist at this stage so that is something we can reach that is all this from these last days of teaching which I've given to you, these are very secret teachings, you know, something you should do very purely in your heart, it's your practice you know, you have to understand it's your practice, you should put the mirror of the mind inside, you should not put the mirror of the mind outside and all this teaching you should remember and then, certainly you will have a very quick realization with that integration of the practice and it should not be discussed with other people outside this kind of teaching, they should not be discussed, it is something you should practice for yourself, and you can talk among yourself you can talk those, you can relate to each other which you don't understand Dharma brother and sister are the ones who can all relate, but if you talk to a stranger from outside who does not have any understanding who is just fixated into one energy

[79:39]

cannot even understand so, it should be only related to someone who can understand someone who, you know, among among you here, and then your own practice then all, many questions at this stage which you have, will be unfolded by this practice, by itself, you know you will get many, well everything will be, the practice means that we solve this fixation by ourselves, that is the point of the meaning of the practice, otherwise you know, if one has to keep on talking all the time, then you know how can one get enlightened all the time you know, so that is how the teachings are received and one goes to one's place and one do meditation and sit there, and that's how you you see yourself, you know you find yourself in that presence, and then you find, once you find that presence then the, it's like the main master key, you open the entire door of all the questions, all your questions answered at one time, it's like it's called chik she kun ton, knowing

[80:40]

one, everything is liberated at this stage, otherwise if you have to get one knowing, that knowing that's called the shifting of consciousness we are not, Dzogchen teaching is not shifting of consciousness, Dzogchen teaching is not a remedy of another thing else, it does not bring a transformation of consciousness, it does not bring the you, ok now for anger you think about compassion, you know you try to think, ok now I'm going to stop my anger, so let me think about compassion, and then when you have a desire, it's like practicing on the lungs and things like that in Hinayana, you know, and so each thing, each one's remedy is not invited another thought, another thought is not brought as the remedy as the opening to that thought that very thought itself, the anger liberates anger let's say, the anger liberates anger does not mean that now fear anger is coming out of there, you know the moment you see the nature of that anger itself it's open and it's free by nature, and then when you just do not correct

[81:43]

when you simply let it be you do not try to let it go by pushing you just let it be there let it be does not mean you're catching it it's simply open, and at that stage, the whole environment that energy, frozen of anger, will dissolve will liberate by itself, so at this stage, you're still not fully experienced completely but when you do and do and do then you find the clarity more and more and then the characterization of anger does not manifest, later whatever the thoughts are, they can simply dance and even their most turbulent is perfectly fine, as the ocean whether the ocean has hundreds of waves, you know, whether it's the whole ocean is filled with 100 feet waves all the time, but the ocean trusts itself it's absolutely not scared the ocean is completely balanced and perfect, you see underneath the ocean is like the curt and the curt, when the curt when you see a curt

[82:43]

it's just like stable, the curt is very stable, like milk and shake no matter the essence of the ocean underneath, it's like a curt it's balance, presence all the time however they come, it does not matter so same thing, you can find the presence of the state like curt within yourself, so at that stage, whether there is a little bit of wave or no wave, that does not matter and when you do meditation when you have thoughts, when you do not have thoughts you should not get caught to neither of them if you don't have thoughts that's also, you know, there are times when you have different experiences, they are both the display of the presence no thoughts experience is also the display, and tremendous arising thought is also the display simply recognize the thoughts and do not get caught to your own energy so in that way the separation of the outer space and the separation of the inner space will dissolve and then the real non-dual state is experienced like the Tilopa

[83:43]

told to me oh son you will not be caught by appearance but you will be caught by clinging that is a very great teaching you have to remember we have to understand our vision, we have to understand we have to understand our appearance as our own mind's expression but if we get excited we get fascinated to the appearance of our mind's expression, then that is where we get you know, we get frozen and we try to have that energy something to entertain us at that time there is already once the duality manifests, there is a fear that we look for that fascination you know, the fascination appears in the fascination or in something threatening or in something neutral, so we always try to get that fascination of something beauty and something threatening we try to reject something neutral is never mind so constantly what we are doing, we are solidifying

[84:45]

no matter what, whether it could be something this way or that way, never mind whether it could be on the real meditation state, as I said, you even do not while in meditation you don't even get seduced by devotion you do not even get seduced by any phenomena at this stage the presence of your nature is the presence of all the Buddha nature so you don't have to find the Buddha nature outside the enlightenment cannot be searched from outside but it's only during the practice relative stage you relate from there but within the meditation you cannot get fascinated, if you get fascinated your energy will be solidified you will be frozen there and that is where we find ourselves unbalanced then we find how we keep that energy for ourselves now I get very fascinated maybe this is going to heal me here so you try to bring it here and maybe it's not working, now I bring it here now what color should I manifest so in that way we go through such a struggle

[85:47]

we go through such a thing that we never find the rest so after you do one healing on one way you have done a healing but on the other side you are very tired and then after again you have to do something you find yourself in the same state and that is simply not having realized the presence now those are the main points which we have gone since last Tuesday and what I said today about the relative teaching practice and the absolute practice is very important and that is my practice in my life and it has a tremendous effect tremendous realization until this stage and something

[86:51]

you should do it that way and then you can really find yourself you can find yourself into that clarity you can really have that confidence in yourself, you will break through the entire layers of that confusion entire layers of that ignorant fear, only by the practice so practice is the most important I can say in our life without a practice that person is constant, there is no way that we can find our way out of this existence of samsara and to be able to find a way out of samsara one has to understand the importance of the teaching understand what teaching is now you must have understood all these days and if you have any questions now ask me please there is a saying about

[87:51]

you should wear your five senses like ornaments is that the same as transcendence another example is that the same thing now I have to see the text of this painting it doesn't because sometimes there are other words which could have certain meaning but basically five senses wearing this ornament needs to be transcend the five senses cannot be if you get fascinated to the five senses, that is where you see the duality the five senses are not the state of external, the five senses are expression of one's own display of this place of the dharmakaya within ourselves yin means the space yin within the yin, the space can manifest the cloud, space can manifest the cloud, space can manifest the manifest the rainbow the quality nature can

[88:53]

manifest but space is always not seduced you can say that as an ornament the ornament of the space in a way as pudding but the fascination as frozenness, not at all and also one thing which I told a couple of days ago meditate like the lion not like the dog that's important when the meditation like the dog when you throw a stone you can throw many stone to a dog the dog will look at the stone where it's going so when a thought arises if you run after the thought it will create tremendous reams and then you get distracted this experience and then many phenomena will appear but if you throw one stone to a lion the lion will just come and who is throwing it the stone will come directly who is throwing the stone so Buddha said meditate like the lion don't meditate like the dog

[89:54]

to a dog you can throw many stone but to a lion you just throw one stone no more than that sometimes it's difficult to know just what to do with our lives where our lives are going say we're on the verge of some new career or between things in our life and we're trying to see where the flow of life is going and the judgmental mind it's hard to tell the difference between the judgmental mind and identifying with the energy say an energy comes up and if you identify with it you can get carried off with that energy but on the other hand a judgmental mind might say oh I don't like that energy and I won't follow it and avoid it so somehow it's a very delicate balance to judge what's what's just the play of the dharmakaya and what's my own

[90:55]

chasing after my own energies the play of the dharmakaya is the entire thing there is no difference good and bad both are play of the dharmakaya but if one is a true practitioner one has to take the both circumstances whether good circumstances come you know if you have your presence it cannot carry you and whether it's a bad circumstance it cannot carry you either so what you do your presence is there so what still the past karma which are there which will keep on manifesting as I said ignorance is not simply a question of sleep just like a sleepy ignorant has an intelligence which has a logical sense also ok now once you get vaccinated oh this is nice so I like it one experience to the next in fact you have to realize right at this stage you are being distracted by an experience of good circumstance and a bad circumstance so you constantly struggle there is no way so the whole point of life if we get distracted

[91:58]

that's simply called samsaric life so you got to understand clearly that that is the distraction of the samsara and you transcend that so whatever comes until you find the state of the presence completely you transfer yourself from this state of the karmic realm samsara realm to once that karma is absolutely clear then you find yourself in the state of the transfer of the clear light body it's called the clear body and at that stage the rainbow body manifests or the enlightenment even when you do not attain the rainbow body like in Tibet when the lama dies all the body dissolves into rainbow or if the body is not dissolved into rainbow they have the presence of the realization so that comes by not being threatened by this both circumstance no matter what comes so what? so you're saying that we just follow the play of our energy as it comes with awareness and just allow, watch but don't judge it, don't say no because I can say no and just sit there

[93:00]

in meditation I won't do this and that's not good of course there will be a certain kind of judgment for instance you want to say there is a cup of coffee and a tea what do I like to drink? do I want a cup of coffee or tea? you know there is something you like to have a cup of tea but at the same time the cup of tea is not the ultimate what is that? it's not something deadly serious this cup of coffee, tea is the entire my life or entire something it's just the mere display of that so therefore you even though you have the discriminative awareness at this stage, ok I'm going to have the cup of tea but discriminative awareness itself by empty, by nature is free so there is no reason that we have to make a solidified there is no reason to have tremendous expectation as I said we exaggerate too much so something we think there's got to be

[94:00]

that is not necessary so it's just sort of allowing the play of that energy without judgment and even though my rational mind might say I don't think this is good for me or whatever

[94:10]

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