does not get caught by any trips, by any experiences. So, one should be able to give up the entire expectation of the life. If you think, oh, I like this, so I just wanted to, I wanted to be in the city because it's so beautiful. I just want to see the movie. I don't want to go into the mountains. But then in that way, yeah, you can do that, but how long can you do that? You can do that for today, you can do it for tomorrow, and you can do it until the day, and then afterwards again. So, the point is, we were never able to come to the point which we were able to free ourselves from this, free ourselves from the fear, free ourselves from the confusion. We were never able to find that realization at all. So, by many past realized teachers said, one who get attached to the small happiness

[01:02]

will never attain the great realization, will never get the greatest happiness. Because it is the seduction of the experience which manifests because of a characterization too much fundamentally across the presence, then we create this dream and that dream. Like in our dreams, we do things, what is realistic in dreams? There is no realistic in dreams, but yet we believe in that appearance of the dream, something so real, something that's so serious. But in fact, there is no such, not even a big deal at all. Not even something, nothing has really happened, but yet we are absolutely carried away by the appearance of the dream. Same thing, that in the dreams, if you have understood that manifestation of the dream, the energy and colors of the dream as simply the play of your own spacious mind, then that play, no matter what it could be, did not affect you. You are absolutely, oh, this is just a dream.

[02:04]

You know, there's the clarity of knowing. And thus, everything's liberated. But because we didn't know, so in the dreams, we go through so much suffering. If someone's come to chop your head, you fight back, you go and find someone to help you. But in fact, it was all our own distraction. That's how one has to recognize that. That's how we come to recognize this life and the dream life, there is no difference, in fact. But our own grasping so much that we tend to think that nightlife is simply a dream and that this is something real. But in fact, it is, again, the living in the experience of the very gross energy. That is all what is happening at this stage. So, we do the practice by witnessing the realization, not by saying, okay, I will do the practice just for one year. And then, you know, perhaps I will do the practice for three days, or for a month, or for a year.

[03:06]

In that way, you will never get realized. You do the practice, unless you become free, absolutely, transcending the entire characterization of all thoughts, that you are not caught anywhere. That is what we need, the practice, witnessing the practice into realization, into the life. You know, you don't say, I'm gonna do practice for one year or two years. Like Milarepa, he witnessed his practice until realization. Buddha witnessed his practice until realization. And that is how they have gained realization out of life. So, even when it's not able to be realized in one lifetime, but knowing the nature of their mind, able to do a meditation for one hour every day, or for about two hours every day, you will find a big, big difference in your life. Like what you had before, the way we get paranoid, the way we get caught, now, that paranoid and that confusion is less. You will find yourself in a presence. You have a humor to your paranoia at the same time. Of course.

[04:07]

You see yourself getting paranoid at the same time. You know, you see yourself getting paranoid. That is the humor at the same time. But usually, we don't find ourselves getting paranoid. Now, we find ourselves getting paranoid and then you laugh at the same time. At the same time, it hurts a little bit because one is not completely giving up that experience. One is not totally unmasking. One is not completely letting it go. You know, there's some kind of thing, we are trying to keep it. We're trying to accumulate. And the point of practice is not accumulation. The point of practice is letting. There's no expectation. You don't expect anything in practice. You completely understand your presence that by expectation, we build this. By expectation, we got distracted. Now, we have to let go that expectation. And until we do not let go that expectation, we will never find ourselves be free. We will never find ourselves in the state of the presence. So it's the practice, it's like a stripping out practice.

[05:10]

It's like, and as I said, when you strip out, you got to strip out in front of the other person, you know, in realistic. When someone is bombarding you with anger, at that stage, if your practice is there, it will heal the both sides. It will transcend that characterization. The other person, you are your mirror already. At the same time, the other person see you as the mirror and there's a healing, really. The communication of the healing take place. That's how Bodhisattva heal the beings. If the both person reacts in the same way, then there's a both showering of anger. There's a both reaction. Don't twisted initiation take place instead of the healing initiation take place. So that's how constantly we will be faced in the experience of that life due to many, due to that many karmas of the past. We still do have certain fear grasping to ourself

[06:10]

and that will manifest into good circumstance and bad circumstance. Now, these are the two main experience of their life, good circumstance and bad circumstance. Good circumstance means you will be faced by, you know, like people who love you, people who, you know, think you are very nice and people who take care of you. That is called good circumstance. And we get attached to that good circumstance. Well, this is something my family, my thing. But in fact, you don't see yourself is lost there. My family means you are wrapped up in that experience of mine and your presence is lost. You're not in the presence of clarity. You're not in the presence of transcendence. But one does not have to get attached to love somebody. You know, one can be in the presence and that presence is a tremendous compassion, the greatest love that any limited fixation mind can ever manifest, you see. And at the same time, now that is something, the good circumstance.

[07:10]

And the bad circumstance is someone who is angry at you, someone who hates you, someone who we label as enemy. Those kind of people we constitute. So when those energy manifests into our life, we come into contact with that external world of good circumstance and the bad circumstance, then we immediately, you know, immediately with our grasping mind, we will characterize, oh, that's my enemy. At that stage, if you have seen the display as your own manifestation, you just let it be. It will heal the other persons and it can heal oneself transcendence and the both transcendence will stay to the space of clarity. Right there, the entire initiation of the clarity can be done. But that is something we need to fully do a great deal of meditation to able to see the extent of that. And when you do a little bit, you will see the effect, you know, almost like the other person loses his ground also, loses their energy.

[08:12]

There is a power of that. When you relate this essence in a practical life, when you just be there and when you just be in the presence, automatically that other persons also has the energy of this mind, the presence of the enlightenment so strong that automatically you do not have the notion, okay, I'm gonna, you know, just, you just have the presence and automatically the presence itself, the energy will heal. The other person will also say, now wait a minute, what is happening to me? Immediately the other person will also have the presence to see me. And of course, one cannot see absolutely, but when we have almost that karma, that fixation, that realm will be almost like shaken up, which we will have to go through experience, which is very difficult in a later stage. So like that, that's how when you integrate such a practice, there is a tremendous opening. And then, but that's how the world can get enlightened.

[09:14]

If there's how we can have our presence and we are not distracted, we are not wrapped up by this experience, you see. And that's how something you deeply, deeply understand yourself. So one should not have too much expectation. You know, if you have too much expectation, you're too attached to your life, means too attached to this experience. When bad circumstances come, you react. When good circumstances come, you react. Then you can never find yourself, get realized. One should be able to cut those things. And by cutting those things, the clarity of the mind manifests. You are there, you know, your presence is there. And then you're able to, you're able to free yourself from the entire fear, the entire paranoia, from the entire confusion, which develops. The confusion which we have usually with our projection. The confusion with our projection is not knowing that that projection is the display of our mind, you see. So not knowing the projection is the display of our mind, we think that we're always, there's a gap.

[10:18]

And that confusion, that's the gap. That confusion gap, because there's a gap, we think, now, what's happening to me? At the same time, you see the colors, energy. At the same time, you're not able to have, since you did not dissolve the duality, there is something separating. At the same time, you feel there is no separation. Anyway, you get so tired, you just, you know, just, well, let's go to see a movie, okay? So that clearness does not manifest itself, you see. So, with such a tremendous, you know, like that, something we need to, well, because a true practitioner has to give up the tremendous expectation and hope, and the path is something we need to actualize, integrate the presence. Having the presence is already integration, you see. Once you have the presence of knowing yourself,

[11:20]

you're not caught in any one of those experience, you can find yourself deep within the openness and the fullness and the clarity at this stage. The clarity which is the natural skillfulness to manifest, to benefit being. And one is healed by that clarity. So, but to able to see the fullest extent that how it can transcend the entire characterization, we need to do a great deal of practice. You know, we need to develop our pure vision, we need to develop our devotion, we need to develop our understanding. The ultimate devotion is knowing the essence of the mind is devotion. That comes through the proper communication from where you receive the teaching and how you relate to your environment. You don't relate to your environment in the ordinary life anymore. Now you relate from the healing point, from the transcendence points of the clarity. That is very important. You have to remember this very clearly. If you do not actualize that,

[12:20]

perhaps you will never find what is the meaning of this teaching. So, then, you know, even knowing that mind, even doing a presence absorption teaching for three lives within that, even, you know, having that presence. And within three lives, one can get fully realized, one can get fully enlightened within three lifetimes if one can be able to practice and have the presence. Then the entire transcendence, the entire phenomenon is transcendence. Then after some, it's become like the stainless sky mind, the mind which, your presence become like stainless. No matter what is happening to the sky, whether you paint it with blue, whether you paint it with red, whether you paint it with white, it is unaffected, it is not seduced, it is not distracted. This white is white, blue is blue, so you see, at that time, the presence is so clear that it transcends the entire characterization. And that is what, so knowing that view

[13:22]

is the most important thing at the beginning stage, and that is what is called the point of the viewpoint. Now to explain the view a little bit more in detail, you know, more in detail, so once we know that presence, that thought itself, the thought itself by nature is empty. If you look at a thought, when you have a thought arising, where that thought is originating from? You cannot find a place, but you cannot find a place, also, you know, we should go, sometimes we intellectualize too much. We will say, okay, now where the thought is arising from? So then, so now where? So again, at that time, you are getting wrapped up into your energy, instead of really having the presence. So seeing the thought, you know, in a glance, in a glance, it's clear, and at that stage, you do not correct, there is a clarity manifested. But that is one problem. We are so used to that grasping, that getting hooked up to the energy,

[14:25]

getting so distracted to the energy. Now where is that empty? Where is that empty? Where is that empty? So then you get lost into that emptiness. And then you will never find your presence of clarity. So you see the thought, where is thought? If you look out, and at this beginning stage, sometimes when you look into deeply, you don't find, okay, so, and then when you do not correct it, it will clarify itself. Thought liberates itself. They have the energy to heal itself, you see. We do not have to find another antidote to heal a particular thought. Within Dzogchen, the anger heals itself. The anger does not have that emotion also, because moment this arises, one simply sees that at this stage is the seeing stage. It's not the releasing stage, you see. The beginning stage, person's goal, is there's a recognition stage,

[15:26]

and there's the opening stage, like the twist of the snake. The twist of the snake does not have to be opened by any person. It can twist, and it can release by itself. It releases by itself. And finally, the thoughts are like the house, the empty house, where a thief can enter the house, and thief has nothing to steal, and it's just there, and it just goes by itself, like that. But this stage, there is, because we did not have fullest confidence, we have not reached the totality of the presence, so therefore, we would have some kind of noticing, that the thoughts are arising, and somehow you recognize that thought. You recognize, the very subtle emotion is still there. You recognize the thought, oh, that is anger. But that anger, which you recognize at this stage, there's a subtle kind of grasping, it's subtle there, you know. There's some kind of, oh, that is anger,

[16:26]

something you recognize. But, and then, once you're able to denote correct, it will transcend in itself, and then the clarity will manifest at this stage. But usually, anger comes when you do not realize that you are that energy at this stage, and then you absolutely go within the realm of energy. Then we become completely lost. So at least now you see that anger as a more anger, and when you look into that anger itself, the anger does not have color, the anger does not have anything, so the anger releases by itself. The anger liberates itself, you see, when we do not correct it. We do not have to transform that anger. Within the teaching of, the lower teaching, when the anger arises, we bring, we shifted that anger into another state, we bring the compassion, we develop sympathetic, we develop, okay, now I need to develop my compassion at this stage. That is how the anger is shifted to another side.

[17:27]

So we are shifting, you know, we are getting scared, we are having the resentment to that anger, because we are not, because losing that presence, again, one is being hooked up within the energy. The whole pile of energy creates that ego, you know, and the ego manifests, dance in between the stage, while we get so tired, you know, the ego just manifests, it's like the play of the ego all the time at this stage. So the anger comes, so somehow the ego, at that lower stage, the ego is still there. The ego says, okay, somehow we try to have a good person inside, and it's okay, the anger is not good, I should have a good thing. So we try to bring the good part, you know, that is how you try to bring your compassion. And you try to take refuge in your compassion, thought, in the energy. And now this is so beautiful, I love my life. I have to develop myself every day, and then you try to develop from outside looking very nice, and inside looking,

[18:29]

and then the compassion, and when you see yourself losing the compassion, then there's a threat again, and then you immediately, you know, go to a temple, sit near, next to a, you know, or you do something, you know, oh, now I have to find my presence, like, please, you know, please help me, or you go to study something, you go to meet the wise people, and then you talk to them, how can, and then again, you feed yourself with that kind of thing, again, you take, again, you have to go. So that's how, for how long can we find out after some time, so tired that one cannot last long in such a thing as, simply cannot last, so one has to see the root, one has to see the root. So if there's anger, that anger is the tremendous accumulation of the characterization of many life, so now what we need to do is to see the display of the anger as simply our more anger, and once you see that anger, you do not fabricate,

[19:30]

you see, the anger, by nature that thought is empty by itself, it is a flow of energy by itself, it has the energy to liberate itself, so when you do not correct it, when you do not correct it, at the same time, you do not correct it, you mask it absolutely, you transcend it absolutely at that stage, it's not that, okay, now I try to let it go, now where does it go? In that way, again, you are gonna wrap up into that experience, again, the energy we are manifesting at that stage, again, the space has become solid, again, the space has not become open in fruit, again, we are trying to solidify the space instead of we are letting the space into its liberated state, so in that way, one has to, as I said, one has to be the presence, whether in meditation, whether you have thoughts, whether you have no thoughts, whether you have positive thoughts, or whether you have negative thoughts, at the beginning stage, there will be some kind of knowing, this is positive, that is negative, but that's, once you know,

[20:31]

you do not correct it, you just let it be, and your presence not getting wrapped up, no expectation to any experience, does not mean that there's a guard to your sense, okay, now I don't expect to anything, what do I feel, you know, not that also, absolutely from the deep within you are there, and that is something you will experience by meditation, it's not, one cannot explain, it's like the presence of the mind, it's like the taste of the sugar by a dumb person, when a dumb person tastes the sugar, you ask the dumb person, how does the sugar taste, he cannot say how does it taste, but you know, you show the expression, we will never know, and even one who has tasted the sugar, you know, if someone say, for instance, right now, if you're taking sugar, and I ask you, I'm not having sugar in my mouth, I say, how is the sugar, and you say, sugar is very sweet, and I said, and I was just picturing the sweetness, but the reality of the sweetness,

[21:33]

and I'm not explaining at this stage, because I don't have the sweetness, the real sweetness cannot be explained, it's the same thing, the presence of the clarity, you experience by yourself at this stage, so once that stage is realized, then there's tremendous, once we're able to transcend the entire threat, the fear, the confusion of this energy, then there's a very relaxing state, you see, now you think, no matter what manifests, I'm fine, you know, there's nothing, now it's absolutely secure, the state of the presence has, if there's a secure, there is a secure, there's a totality, there's a totality of openness, nothing can stop us, like the stillness of the sky. So, knowing that presence, the presence which transcends the entire characterization of all different labels, and all different realms, and that is what we need

[22:35]

to have the presence all the time, and that is the point of the view, it's like putting, and that is something you need to, in opening a door, if you have the right key to the door, then it will open it up, you know, it's like a master key, the master key of the house will open all the doors of the house, but other doors would not open all the doors, so like that, the shifting of our energy, shifting of our consciousness from one state, and programming ourself, taking refuge to another dimension of state, it's like having an ordinary key, and once we have the essence of the Dzogchen experience, then it's like having the master key, you know, which opens all the doors, so at this stage, no matter what phenomena arises, you simply recognize them as the mind display of your phenomena, as the mind display of your space, and there is nothing really to get afraid, and it's not something mouthly, but something to be experienced inside, because your presence is there, and you find yourself that absolutely,

[23:36]

totally presence, and secure, that none of this experience can take you away, if you get caught either to a bliss experience, in meditation, once your mind started to experience the nature of the emptiness, the mind will get, mind will become very clear, sometime you will have experience of clarity, that almost you think that you can read the mind of the other person, and sometime it will be very blissful, the whole body will find bliss, and the mind will feel bliss, and bliss in a clarity, the bliss is related with clarity, that will happen also, at that stage, you think, oh, you can go without food for days and days, you can just be in that state, and sometimes that is completely opening, that everything is open, you feel your whole heart is open, everything, and like kind of that experience, but if you get attached to that, then again, the boundary, again, the separateness, again, we're seeing the energy not as the opening stage,

[24:39]

again, we're solidifying that energy at that stage, again, we're taking refuge within that energy, so in that way, again, the duality is not able to dissolve, there, the experiences deceive us, instead of the experience liberate us, again, the experience deceives us, experience deceives us all the time, you see, and that is what is the main problem, one has to find one's presence, the experiences are there, you don't have to worry that whether they come or not, it's the display, fundamentally it's there, but what we need to do is that we should not get caught, once we do not get caught, then the boundary, boundary, the space, which creates like the external space in the internal space, that duality is simply dissolved at this stage, so therefore, you're able to see your presence, you see yourself as rich, you see yourself as nothing to be expected, but if you grasp to the bliss, you see yourself as in poverty, actually, we see ourselves as in poverty all the time, we see ourselves as something big,

[25:41]

we see, so that bliss is coming, oh, so great, I have to have this, and when you try to have it, then, again, it does not stay, you know, it will not, so in that way, we need to break those experiences, right when this bliss is happening, or when this clarity is happening, whatever is happening, once you break it, then a bit deeper and more profound, and ultimately, the entire boundary of the duality will be able to disintegrate, in different sense. So now, I guess, first, let's do one session of meditation, so in meditation, you sit straight, and you sit straight, and all your senses are relaxed, your body is relaxed, and you have your presence, whether you have thoughts, or whether you don't have thoughts, doesn't matter, if you have thoughts, it's simply the display, if you don't have thoughts, the clarity is there, the clarity can manifest into different phenomena,

[26:41]

and clarity can manifest into a very abiding state, that is the presence, the presence is always there, the sky is always there, the sky does not matter, whether there is a rainbow, neither the sky matter if there is cloud, both are unaffected, and both are liberated by the space, so please go out, you know, take your seats out, it's better outside, and don't look at the sun, when you do meditation, you should face back side of the sun, and look towards the blue sky up in the air, outside is much better. Oh God, I am in blissful life, grant me the blessings to become accomplished in the profound power of the power, of the transcendence of consciousness. Thank you. Dhammi buddham lakshokyat sakshayi Magyur drolapam khamen paratam

[27:43]

Drodham lakshen gyekmendrupad shok Drodham lakshen gyekmendrupad shok Now my body, possessions and the source of my virtue, all together, I give without clinging to all beings, who have been my parents. May I accomplish every end of this unstoppably, for all beings. Page 35, or the last page. In which text do you want? KUN CHUNG YEN SHEN GYOR GYUR CHUNG CHEN GYUR NGON GYOR NGON GYOR GYUR CHUNG CHEN GYUR KUN CHUNG YEN SHEN GYUR GYUR CHUNG CHEN GYUR

[28:56]

KUN CHUNG YEN SHEN GYUR GYUR CHUNG CHEN GYUR So, this morning we have gone through the recognition of the presence which is called the state of the rikpa, the state of the dharmakaya and also at the same time now one has to understand very carefully what is the teaching of Dzogchen. Now sometimes, though the presence is so clear, though the presence is called the, when a person is able to experience that presence, when one enters, when one finds oneself within that presence, that state of the presence is called the presence of the rikpa, the clear, the body of light.

[30:07]

But until one reaches this state, one may find oneself facing tremendous experiences as the experience of our life, the experience of this energy everyday we are going through. So, you may find yourself not all the time into one kind of experience, you may find yourself in many different kinds of experiences. You may find yourself sometimes very happy experience, and sometimes experience of the sadness, and sometimes experience of tremendous joy, sometimes experience of devotion, and sometimes experience of different sensations, different experiences. And at the same time sometimes you may experience in your meditation, you have tremendous activity, the movement of the display is very active, activated. And sometimes you will find yourself in your state of mind very calm, very calm, it's just like an ocean without any waves, like a clear blue sky without any clouds, just calm and presence.

[31:26]

So, for a beginner's meditator, when we experience that calmness, we think, oh, now this is right, this is the right meditation. And when those activity arises, we think, oh, this is not the right meditation, I've got to be free from my meditation, should get rid of all this stuff, and so I need that calmness. So, we struggle, again the struggling, again the presence is lost, again the restlessness, the struggle to look for that calm, struggle to look for that presence. Never one can get to the point of the presence, because the presence is an unfabricated state. The presence is a state of transcendence, of characterization, of ruling that this has to become, or the ruling that it has to be, it should not be. Whatever the perception experiences are, whatever the experience cannot be established as the truth or the deception.

[32:35]

They are both, they are both simply the manifestation. So, this is something at the beginning stage, meditators, people, think that, oh, meditation should be absolutely pure, absolutely calm. And when you have this tremendous movement arising, then you start to see yourself as something not right, but that should not be, that's wrong. You should absolutely rest, absolutely like, one of the examples of how to meditate is the example of the glass and the water. This is a very important example all the time. When there is mud within the glass, if you shake the mud, always the water will be muddy, always the water will not be clear. It's the same thing, if you don't shake the glass of water with the mud, then the mud will go down by itself and the clarity will manifest by itself. You will see the crystal clear water, you know, just like that.

[33:39]

It's the same thing with the mind. If we try to correct the mind, if we try to fabricate, we try to struggle, we try to bring ourselves into a presence by struggling, by trying to remove all movements of the mind, by trying to keep the presence, trying to keep the calmness of the mind, never the under layers of the struggle, whether on the surface level or whether on the underneath level, keeps on moving all the time. So one will never find oneself within that presence. So one has to absolutely relax, that is one of the points in meditation. Relax, because both are not bad. Both are absolutely the same. Both are the manifestation of the presence. The calmness state is the manifestation, is the expression of that presence, and the movement is also the expression of that presence. So both are the same. There is nothing to get threatened by the movement.

[34:42]

And the experience of that separateness at the stage which you feel threatened, that is the struggle, that which is trying to feel the threatening, which is trying to experience the threatening, that there is tremendous movement, which you are getting distracted to the energy experience, you are getting distracted to the perceptual experience. So, in that way, even you are able to bring a calmness, let's say that you work, you push your movement, you push your movement, and you try to build a calmness, and that can be the experience of, it's called the, that is somehow at the beginning stage of meditation, it's done as the jhine meditation, the formless jhine, where you try to bring your mind, state of mind, into a calmness state, absolutely abiding state, and one is within the experience of abiding state.

[35:45]

One is still attached to that, so one is trying to, and when that abiding state, it won't be all the time living, so you find yourself after some time that state is threatened, and then again the movement starts to manifest, so you never understand, then the confusion again manifests, now you find yourself, ok, I've been, I felt calm, again how's that movement is happening, so in that way again we lose the trust, again we lose our sense, so again we started to be, into getting more paranoid, you see. So, in meditation, whether it is, whether it's calm, or whether it's a movement, they are both the same, they are both the expression of the presence of the reaper. Now, within that, you see, whether it's, in meditation you do not even bring the devotion, you do not entertain those things, you do not characterize, because it is the state, Dzogchen state, it's transcendence of the entire phenomena,

[36:47]

phenomena of samsara and phenomena of nirvana. One who is caught within the phenomena of nirvana is the state of Sarvaka, in the state of Pratyekabuddha, but within the state of the ultimate Buddha nature, transcends the entire deceptive experience of deep perceptions, though also entire experience on the path is no more than a deception, because once we started to collect that experience, and that is what binds us in the realm of the energy, the energy becomes freezes, the energy becomes frozen, the energy becomes solid, then again, there we are stuck, no matter what you want to call that, you know, you will be stuck with the bliss, or you will be stuck with the clarity, or you will be stuck with the emptiness, and the stucking is not everlasting, because the stucking has its own insecurity, then again it will start to disappear, because there you are, the fundamental state is you are trying to grasp that space,

[37:51]

you are trying to solidify the space, solidify the energy, so therefore, then again, seeing the separation, yourself and the bliss, the bliss is something more fantastic, something you get so excited with that bliss, and you try to keep that bliss, and then again the bliss will go away, because the nature of the mind is, that is not the nature of the mind, that is again the expression of that ripa, that is again the expression of that, so itself is nature by empty, so once that is able to go away, immediately, if we would have let that bliss into its own letting be state, just letting be, then perhaps all the waves of that will clear, and you are able to see the clarity beneath it, but again we try to grasp something, bring that struggle instantly, you know, a struggle is now very sad, because of not being able to transcend the innermost state of seeing the thought,

[39:01]

but itself does not have the origination of some kind of solidification, thought is at least empty by nature, we are not able to see the state, so when you say that is the thought the state of the presence, no, thought is not the state of the presence, thought is the movement of the presence, and even when there is a calmness of the mind, that is again the movement of the presence, the movement is not called the ripa, the abiding state, the total clarity, the state of the mother clarity, which I call, that abiding state is the presence, that is the ripa, but the movement of the thought is called zen, that is called zen, is the expression, the movement is the expression, but the expression is like the fire has heat, but there is slightly, the fire and heat is,

[40:02]

the heat is the expression of the fire, but fire is slightly different, you see, so same like that, but heat is the manifestation of the fire, there is no difference, like sun and the sunshine, like sun and the sunshine, sunshine shining that light is like the expression of the play, of the display of that dharmakaya state, so from the present state is called the state of the dharmakaya, and from the manifestation point is called the two kayas, the sambhogakaya and nirmanakaya, and that is something to come to this state, when we do a great deal of practice, perhaps one year, two years, to twelve years, sometimes it is not enough, you know, because one has to keep that meditation, until we witness the realization, like Milarepa said, until one does not come to get the fullest realization,

[41:03]

the practice should go like a flow of the river, and the flow of the river never ends, like the rivers flow, just like that, the practice has to be like that, because right now the state of the nakedness of the mind is wrapped up into tremendous layers of, you know, experience piles, you see, so as I put the example of artichoke, when we eat the artichoke, outside it is not artichoke, so you pile the artichoke, peel, and you pile, and you peel it, and you peel it, you know, we have got to cook that also, it is not easy to peel artichoke, you know, how much we have to cook in the water first, so that is a requirement of different practice, we are doing the fire practice, we are doing the wonder practice, so after cooking for a long time, then you have, you know, then you peel the layers, and you peel the layers, and you peel, and then inside, the artichoke, when you come to the essence,

[42:04]

then you finally grab it, like that in meditation also, you know, you have your presence, and this experience is so much distracting, something we immediately get distracted with the experience, at this stage, with the phenomena, with the experience of phenomena, good phenomena, bad phenomena, and then again we find ourselves after some time, taken into a trip, you know, again we find ourselves into one kind of trip, to the next kind of trip, so sometimes a trip of dharma, to sometimes a trip of some kind of life, no matter what is happening, the presence has to be, you know, one has to have the presence, that you need to recognize those movements of the mind, as they more display at this stage, if you get attracted, immediately your whole energy becomes sucked into that phenomena, and that's what happens, the experience of different bodies, different realms manifest out of that effect,

[43:06]

so we constantly break our experience in meditation, we can allow ourselves being distracted, well, no matter, we can allow ourselves being distracted into a virtuous realm, or virtuous energy, or later, un-virtuous energy, within the presence of meditation, meditation is one state, it's different, you've got to understand, in meditation you have to be one state, and that is how you, and then, doing day and night, day and night, you will find yourself at the beginning stage, you see more, you see these phenomena, you will find a difference, when you're really able to experience those, whether it's the experience of calmness, that is the expression of the presence, whether it's the experience of movements, tremendous movements, movements of good thoughts, movements of bad thoughts, that is also the expression of the presence, so at that state, once you are able to see that very clearly, you will find yourself into a clear state, that none of them affect you, not from on,

[44:07]

even if thousands of bad thoughts come, you are just there, and if something tremendously beautiful comes, that is also unaffected, so you find the richness of the state, of the presence, that you see that they are both the mere display, and they are not, that dance of that movement, the dance of that presence, is by nature empty, is by nature free, is something we don't solidify, that energy to play with us, at that time you find your presence, you don't have the threat that you are alone, or something is losing, the whole fear of just being, that you need to look for something, that totally transcends, so that you do not solidify the energy, to be as your partner,

[45:08]

the energy is free, the energy transcends at that stage, so, but in meditation, the person has to be very presenceful, the person has to, you know sometimes, there are different ways of practicing, sometimes due to certain weathers, people get dark, so at that stage you should go out and put lighter clothes, put lighter clothes and do meditation, and sometimes you will find yourself with extremely excitement in your mind, the mind is getting too excited, at that stage, the types of clothes you wear is little bit dark colors, little bit blue, little bit dark, that will put the mind into little bit more grounding, and when the mind is too dull, if you wear white clothes, it will make it little bit light, so kind of the external clothes, the food you eat is for the dullness mind, vegetarian, for the excitement mind, little bit heavy food, it's the kind of food, for the dullness mind,

[46:10]

you go clear light, and for the too much excitement, little bit dark is good, little bit, not completely dark, there is meditation of dark, there is dark meditation also, but that is very advanced meditation, but at this stage, little bit put some curtain, make it, then in that way you will get more grounded, so kind of we can relate ourselves in different different ways, there are so many methods, to find the state of the presence, so that is how, now in meditation, once you find yourself being caught into an experience, that is what we need to get awakened, the state of awakening means awake from the redness of that experience, that is what is called awakening, if you get just sleepy, then that is called the sleep, the sleep is called, once you get absorbed into an energy, that is called the state of the sleep, we lose our presence, in the dream,

[47:10]

we lose our presence, of course even in ordinary states, one is losing presence all the time, now dream is the double kind of losing, actually that is not much different, you lose your presence more, and then there you are completely wrapped into the existence of the realm of dream appearance, and by the time we are fighting and doing all this stuff, and that time, and by the time you wake up, then you find nothing is there, you are in a nightmare, you are so tired, boy I am so released, at least you think, and that is how we need to find that kind of awakening, at this stage also, to be free from that delusion, it is called delusion, this state of the characterization, the mind is to be transcended, so one needs to break that, break that experience constantly, so breaking that experience, you will find it is not easy, it is the duality nature, that is not easy,

[48:12]

but with the presence which you understand, you can find yourself into that presence when you do meditation, you can find yourself into that presence, you can have a trust in that, you can see yourself into that nature, then you automatically have a trust, and at the same time, the mind is again getting distracted, and perhaps sometimes getting caught into some kind of experience, at that stage, you break that experience, you break that experience by saying a strong peh, now peh, you don't say long peh, or you don't say like small peh, you have to say straight and short, peh, you know like that, when you say peh, then instantly that experience is dispersed, is liberated, and there you will find yourself in that presence, and then again you will see yourself at that stage, you are able to see them, not only they are able to carry you,

[49:13]

but they are by themselves, at that stage, when you do not correct them, when you do not fabricate them, then they just transcend by themselves, no antidote you need to bring them, the antidote of correction is used in the lower teaching, is used in the lower yanas, not in Dzogchen, in Dzogchen the antidote for anger itself, for desire itself, each one of these thoughts have their own purity of the flow of energy, there is nothing extra we need to bring within that, but to experience such to the fullest extent, one needs to do practice for a long time, otherwise you won't find that liberation that easily, but at the same time when you do it, you will find yourself, your life will be much, much easier, because understanding

[50:14]

the nature of the mind, just a little bit makes so big difference, that you are able to find yourself more humor, you are able to see yourself from time to time, and then suddenly sometime a very deep opening can suddenly manifest, and there you see yourself absolutely perfect in balance you are not a gift of nobody, that is the nature of the mind of everybody, that's how it is all the time, so from that on, once you find that presence, now you have even anger and whatever it is, you don't get that much effect, oh that's ok, something like that, because your presence is clear now, you cannot be overwhelmed by it, in a very extreme way, like usually in our life, of course when it's overwhelmed by every energy,

[51:15]

liking, disliking, it's overwhelming, it's not something light, it's overwhelming, but something we like extremely or something we dislike extremely, the word overwhelming is used in our samsaric state, but in actual, from a realized one, every distraction is overwhelming, so the overwhelming does not take place, you have your presence all the time, so that is how something one has to have the presence, otherwise the moment the thought arises, we grasp the thought and then we characterize the thought and we label the thought and then that will create this and what the energy can manifest, what it will think, what it won't think, there is no end to that, and by nature all this energy has a free and openness,

[52:18]

but not able to see that, we solidify, by the fear, the fundamental fear, the fundamental duality, there is something we get fascinated to our energy, so you get fascinated to your energy and therefore we solidify the energy, we grasp that energy, we want that energy to play with us, we want our energy to be our partner, instead of seeing the energy as free, opening and freeing by itself, so in that way, once we take it to ourselves, that fear, then constantly that fear struggles, the fear keeps its continuation and that continuity of the fear, the spinning of the fear

[53:20]

is called the state of samsara, the state of the karmic wheel of the light, manifests all different kinds of realms, but actually what we see is basically generally there are six realms of world on this planet, there is no such thing as saying in this planet we have two legs and one hand, two legs and two hands, but there are planets where there is one leg and perhaps two hands and perhaps maybe four hands and perhaps maybe one eye and maybe three mouths and perhaps they have very interesting hands how they can feed and the energy has the strength to manifest in all different things, that's how, it's just unbelievable, one of the most interesting things to see that realm

[54:21]

is the ocean animal, if you look into the ocean there are all different kinds of fish, this thing and that thing and I'm sure that even our biologists, the oceanographers, those who go into the ocean, I'm sure that even they have seen everything, there are much more news the next year, because there is no mutation in that energy what will manifest and it won't, so from that point the presence, to be able to maintain the presence is very important, so in that way the Dharma and the person become one, otherwise when we lose we get distracted, so not to happen like that, the practice is very important and also when you do practice it doesn't have to be serious, you can do, you don't think that

[55:21]

ok now I have to do my practice, I have to sit very, stick forward, discipline yourself in a very honest way, you don't have to be that deadly honest, just simply be honest, that's it, and you just be there, when you become deadly honest then the mind will get tired, the mind will become rigid, the mind will get wrapped up into one of those experiences, then again, instead of finding oneself into healing and transcending our characterization into the state of clarity, again the mind will start collecting all the another kind of fixation and the mind will say oh that teaching was not right because I did not, in fact not knowing how one is doing, there are many traps like that and that is why teaching should be remembered very carefully when you hear,

[56:21]

so when those things manifest you know how to exactly apply it, the antidotes, that this is exactly what is happening, a little bit tight, a little bit loose, in between, she said you know, if you are too loose, of course then the mind is completely feeble, and if you are too tight then the mind is so gross, so solid, so rigid, so you never see your nature, so therefore the middle pad, you know the middle pad from that point, is the eternalistic, if you become free, it becomes just like nothing, then there is another kind of fixation which is called the nihilistic, so the nature of the mind, neither it has fallen onto the externalism,

[57:23]

or neither it has fallen to the extreme of nihilistic, it is the presence of its clarity, both the eternalistic and nihilistic, both are transcends within their nature, so therefore one has to, even when you do meditation you should just relax, it makes a difference, there is a deep understanding, simply being relaxed, there is a tremendous point into that, it is not something where you just relax and everything, there is a meaning, just simply try to be relaxed, there is a point into that, it can heal many things, just by that presence. So, like Buddha, one time when Buddha was teaching the cousin never knew how to meditate properly, sometimes he meditated too hard, and sometimes he meditated too loose, and he never got to the point to see the nature of the mind, and then Buddha asked him one day,

[58:28]

he is a very good pianist, and he said, how do you play your pianist? Oh, I play the pianist very well, and how do you play? With a very loose string or a very tight string? And he said, no, if you play with a loose, of course there is no sound, and if you play with a very tight string then it is not good, you have to have a very balanced medium way, and Buddha said, you practice meditation just like that, in a medium way, as I said, we don't have to be deadly serious, but simple honest, not deadly honest, simple honest, simple honest and deadly honest make a big difference, within the simple honest there is a flow of energy and an enlightening state, there is an opening state, but within the deadly there is no room for humor, everything is deadly serious, it is like some monks, there are many different kinds of monks, there are great monks, those are tremendously open, there are beginners monks,

[59:33]

they think, oh now I have the vows of the monk, I am so special than other person, so then they become very serious, that is not recommended in the teaching also, it does not liberate them, one may, of course it is great to be holding a perseverance good, but then again one is fixated into some kind of thing, so one has to free oneself from all fixation. So you see, the way to understand the nature of the mind does not have any, each nature, for the anger, the anger itself transcends, when we just do not try to correct, we do not try to entertain, we do not try to wander after the anger, we just see where the anger is manifesting, that experience will

[60:33]

simply dissolve, that experience will transcend by itself, at that stage, that is how one ultimately comes to the stage of the body of the clear light, one cannot come to that realization of openness simply by collecting all these things from every time, simply the enlightenment is not there. One of the great Mahasiddhas, Mahasiddhas, great realized teachers, and this great realized being, before he was born to one of these low caste, in India there is a caste system, as you might have heard, the Brahmin caste, the low caste, so this Mahasiddha was a low caste, and his job to take care of himself,

[61:36]

to support himself, is how to take chances and to tell lies and deceive people. So one day he was sitting on a log, waiting how he can cheat somebody, how he can tell lies, and as he was sitting there, one wise monk was passing by, and the wise monk stopped and said, what are you doing? He was waiting there to cheat somebody, to tell lies, and he said, what are you doing? Please don't ask me, please don't ask me, you great monk, please don't ask me what I am doing. And then the monk has a phone and the monk immediately knew why he was hiding,

[62:38]

and the monk said, don't tell lies, don't tell lies. If you tell lies, that karma will mature and take you to terrible suffering, probably all the way to a very difficult lower realm experience, and plus, in this life, the strength of your speech will also become unaffectful. It loses, it loses the speech energy. When you say something, it would not be convincing, because it's the degeneration of the speech, certain kind of energy which goes within that kind of flow. So he said, don't tell lies, and even if one owns a land, when there's fertilization, it would not be good. So things like that, he told him the karma, and he never thought and when he heard that he was really afraid, he got scared, and then he said, oh, then I'm certainly,

[63:39]

you know, I've been a liar, now what do I do? And the monk said, can you do a practice of sadhana? And he said, well, I can try, you know, I can try, but since I've been telling lies for so long time, I don't know whether I can do it or not. And the monk said, oh, do you know there's even a process for the liars, you know, and he said, yes, I would like to try to do a practice. And then he gave the teaching, it's called if there is water in our ears, how to get rid of the water? If you put water on top of the ear, the water will come out. So injecting the water in the ear and letting the ear out, see the whole phenomenon as a lie, and then you will transcend.

[64:40]

So, so he was, then he started doing his meditation, you know, he was saying this, you know, he was saying this, and that was his main practice. Now that was, that's how they realized, that's how. So the monk said, ultimately all perceptions are deception. All experience of the perception is deception, you know, because whether you can fix it in this way or fix it in that way, from the presence point, from its true clarity points, they are both deception. You are lost in both traps. So therefore, so see the whole thing as a lie, the whole phenomenon as a lie, which is not true, and he meditated for seven years, and after seven years he understood something, and he thought he understood, so he really started to see that as a lie, but still he was not able to transcend.

[65:43]

So when he went to see his teacher back again, and he said, and he told what he experienced, and the teacher said, no, you haven't understood completely, he was able to transcend the entire experience, which wrapped up the clarity of the mind, which wrapped up our presence, so finally he became completely enlightened. Like that. So, inject the water, inject the water to the ear to get the water out of the ears, and see the phenomenon as a lie, that is this main practice. And he got enlightened from that word. But don't have to have very interesting readings just to have enlightenment. You see. So,

[66:50]

so we So, so the presence, the realisation of the presence is extremely crucial and important as I said. For the meditator, there is nothing deception than the experience, than getting wrapped up into experience. This is the biggest obstacle for the meditator. The person meditator means one who is able to see the presence of one's own nature. That is the main obstacle. Constantly one may find oneself being caught into experience, into an imagination, into an energy. It says very clearly in all these great teachings, there is no limitation what will grow in the grass of summer. Summer grass has the potential to grow all kinds of flowers, red, blue, yellow, this plant and that plant, poisonous plant to the coconut,

[67:54]

you just name it and they will inherit it. So all kinds of plants will grow in the summer grass. It does not have any limitations. Same as, same thing. You see, for the experience of meditator, sometimes you will have happiness, sometimes you will have sad. When you get sad, you don't have to just, oh, now it's too bad. Again, you have lost your presence if you do that. Similarly, if you get excited, again you are lost. So you have to find your balance. That didn't mean that you should not have those experiences. It doesn't mean that, you know. It just means that you have to be, you just have to have your presence and when those things are happening, the presence itself, when your presence is very well developed after sometimes, that presence of recognizing is not needed because automatically it will liberate. That's the experience of phenomena. So it is like the,

[69:01]

you know, it's like the artichoke. So the more you take out, then the final, then ultimately you come to the inner, the reality of the clarity and that is called the nature of Dzogpa Chingpo. That is called the great perfection, you see. The external element of experiences are not called Dzogchen nature. It's not called great perfection. That is simply the experience of the path. It's called nyam. Nyam means like a vision. It is this energy. It's like just an experience of the energy. The experience of the energy is not called the clarity of the great perfection. The great perfection is just like the essence of the artichoke. That is the great perfection. I'm not saying if you see artichoke, that is it. Just an example. So, like when a waterfall,

[70:03]

when a water falls from a, from a waterfall, the more it hits the ground, the finer the water gets, you see. When the water splashes on the ground, the more it will hit, [...] hit. The clearer, clearer, the more finer the water will become. Spring water, the more it hits, the better it is. Same thing, the more we are able to break up that frozen energy, that frozen space, the more profound experience will manifest. Each time, it will become even more vaster and even more profound. Finally, until we come to that clarity of the right path. Then, you see, it is absolutely, absolutely, now, you see, now this is one point in meditation. Now in post-meditation. Now Dzogchen teaching does not have, you know, in other lower teachings

[71:05]

of Buddhism, and all other teachings, there is a meditation state and a post-meditation state. And both are fixated points. Meditation point is also fixated and post-meditation state is also fixated. But at least it tries to bring that meditation state so that person is meditating on the calmness, a person is meditating on some kind of colors, you know, when simply try to escape, it is called the escape meditation, you see, other meditation. You try to escape towards some kind of energy, something you see, you are saying it is beautiful and then you try to leave. And that kind of people, they try to develop the external look, behavior, very refined, the thinking very refined, and they try to think, think, think, you know, they try to completely become solidified

[72:08]

within that kind of system that when something else happens they get so afraid, it is like a threat, it is like the ultimate threat. Little bit of, if you started to go next to them, if you say some dirty thing on the, let's say on the altar, you know, and they will just get shocked, just there, you know, that is like a threat. And if you say some dirty words to them, you know, or if you just take off your clothes in front of them, they are so scared right there, it is just so threatening. I have seen like that, I have some friends, those who are like that, their presence is far away, you know, so basically, now that does not mean that you become wild, you know, it simply means that the state of the presence of the mind transcends all threat, once you see that, as I said, you are not caught anywhere. So, in Dzogchen basically,

[73:11]

Dzogchen is the state which transcends all threats, but on the path, till one is not realized fully, one has to respect the law of the energy also, one has to respect the law of the energy. But you respect the law of the energy in a simple way, not in a deadly way, that is very important. Most people seem to get caught, most of the time one is not able to be in presence and not knowing that presence and the life becomes so serious, everything is so big deal, you see, and simply by nature it is not like that. But, so on the path, the Dzogchen does not have any particular rule, Dzogchen transcends entire characterization, it does not have a rule saying that this is the rule of the Dzogchen, you know, it does not have that,

[74:11]

it does not have that phenomena, it is like a minor particle, but that is the teaching to the beings, because Pramasambhava, his state, his presence, does not, neither is affected, disturbed by the, neither is disturbed by the good phenomena, nor is disturbed by the bad phenomena, both bad and good and this experience of, you know, just hearing a Dzogchen teaching does not make you realize just like that, you have to hear, do a practice, you have to have experience of realization, it is not, we have to become a meaningful Dzogchen practitioner, we don't become a mouth Dzogpa Chinpo, a real Dzogpa Chinpo, you see, a real Dzogpa Chinpo,

[75:22]

because you still have certain emotion, duality, if there is a shit and if there is a piece of cake put, you will eat the cake, not the shit, because you have that, your energy, you like that energy which looks beautiful, you know, even if there is a cake which has flour painted and there is a plain single food, you go to the plain diet cake, you see, so like that, even in a very, you get seduced by all so many, so there is no one taste, you see, mine is so overwhelmed, so, so, though ultimately it just goes inside, but, you know, even though we just, even for a little distraction so,

[76:23]

so in that way, until one has not come to that state of entire transcendence, one has to pay respect to the relative side, so from that point, our communication, particularly one who hears the Dzogchen teaching, is a great responsible in the society than anybody else, you see, because the one who hears the Dzogchen teaching has understood a presence which is very profound and therefore, in order to let the other person understood, because most other people, those who do not have any realization experience, they don't see the presence, they see the behaviors, you see, so from that point, your behavior should not be but simply skillfully, you know,

[77:14]

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