And one also finds the usage of the term ultimate and conventional also in relation to one's taking refuge or going for refuge in the Three Jewels. Here, the term is used in the sense that what is ultimate refuge and what is a relative refuge. And here, the meaning of ultimate and relative refers to whether the object of refuge is ultimately liberated or released from the bondage of samsara or not, cycle of existence or not, whether that refuge has accomplished and attained all fulfillment or not. Kwanzaa Thamzik is a great person. Kwanzaa Thamzik is a great person.

[01:20]

He is a great person. [...] Based on the presentation of two truths as we spoke of earlier, that is, taking the fundamental innate mind as the subject or object and then it being devoid of or it being empty of

[02:24]

adventitious phenomena like conceptual processes coming into interaction with conceptual thoughts or circumstantial conditions. Since that fundamental innate mind has always retained its continuity, therefore it is devoid of such circumstantial conditioning, therefore it is spoken as emptiness or ultimate truth. Now, because of that interpretation, based on this interpretation, there has arose in the Tibet a view of emptiness, where this fundamental innate mind spoken of as ultimate truth is taken to mean ultimately existing, it being independently existent and ultimately existing. This type of view of emptiness is called shentong, or emptiness of the other. And this view has been refuted by many different past masters of Tibet.

[03:44]

But Khyentse Rinpoche told me that this view of what is known as shentong, or emptiness of the other, there are two interpretations, two different types. One is faithless or one has to be refuted, but there is other interpretation which could be more logical and understandable. . But if you don't know the meaning of the word, then you should know the meaning of the word. If you don't know the meaning of the word, then you should know the meaning of the word. But if you don't know the meaning of the word, then you should know the meaning of the word. But if you don't know the meaning of the word,

[04:53]

If you don't know the meaning of the word, you can't understand the meaning of the word. You [...] can't understand the meaning of the word. There isn't why... That's just so. reason why i gave all these different references uh to the term ultimate truth and conventional truth in different context is uh to not to let oneself be confused by the [...] uniformity of the term that is being used in different contexts for instance if you are reading a text like abhidhama korsha a text on the vibrational philosophy

[06:51]

and you find the mention of term ultimate truth and conventional truth, it is very dangerous to try to understand the meaning of that term from the point of view of Madhyamaka Prasangita. There's no way you can do that. So the right way, the correct way in understanding those references of term is that if you find any terms such as true truths and so forth in the text of a lower philosophical school, and that you can understand it, in its own right. But if you find the same term being used in a more advanced or higher philosophical schools of thought, then it is very important for you to examine whether the meaning remains the same, which is common to both schools, or does it have a unique meaning in the different contexts, in that particular context. The same is true of when you find the terms like ultimate truth in the tantra, for instance, like highest yoga tantra. When you come across that term, first you should examine whether the meaning of that term in that particular context is

[07:56]

the one that is common to both sutra and tantra, or does it acquire a different meaning in that different context? The same is true of the term ultimate truth when it comes in the context of Dzogchen practice. At that point, you should examine whether the meaning retains the common meaning that one finds in the sutra and other tantras, or does it have a different meaning unique to the particular context? It is very important to examine what the reference of these terms are. He said, you know what?

[08:58]

I'm going to tell you a story. Now we are speaking about the two truths from the point of view of madhyamaka prasangika, which is the understanding of two truths that is common to sutra and tantra. Here, as I spoke earlier, the definition of true truths are any phenomena or thing that is established through an analytic process of examining the ultimate reality of things that is ultimate truth, or any phenomena that are established as a result of analytic process examining only the conventional nature of things. These are called relative truths. And this definition of the two truths are presented from the point of view of how both conceptual and non-conceptual states of mind perceive things.

[10:07]

But if we were to posit, to give the definitions of ultimate truth and conventional truth purely from a direct experiential point of view, non-conceptual the manner in which non-conceptual awareness understands things, then one could give the definition that any phenomena or thing that becomes an object, that when perceived by a direct experience, is perceived in a very non-dualistic manner, where at which point all the duality of subject and object and dualistic appearances are dissolved, that object is ultimate truth, whereas any object when directly perceived still retains objectivity or subject and object dualism, that is conventional truth or relative truth. And then, when we go to the temple, we go to the temple, and [...] we go to the temple,

[11:25]

What is the meaning of the word Tandem? The meaning of the word Tandem is that when you come to Tandem, you have to come to Tandem. When [...] you come to Tandem, you have to come to Tandem. Now, the understanding of these two definitions of the two truths is important, and understanding the opening quotations from the truth that I made, that is, mind is devoid of mind. The meaning of that quotation, mind being devoid of mind, if we interpret it and take it very literal at its face value, then it would be totally illogical. we would have to maintain that mind doesn't exist as a mind.

[12:38]

But this is not the case. Now the reason why Buddha spoke, mind being devoid of mind, is that mind does not exist on its own right. Mind does not have ultimate existence. Mind exists only in dependence upon other factors, causes and conditions. So that absence of independent existence of mind is the ultimate reality or ultimate truth of mind. Now here when we use the term ultimate, it has two connotations. One from the point of view of how mind is perceived by an entire experience and because mind is not an mind is not an object of uh of an of a direct experience which realize the ultimate nature of mind because when you realize the ultimate nature of mind that awareness um only um realizes the emptiness of mind and not the mind itself so therefore from that point of view mind is not an ultimate, and also mind is not ultimately existent in the sense that it lacks independent nature.

[13:43]

But if you take the ultimate reality, the emptiness itself, then we will find that emptiness is a phenomenon that one finds as a result of an ultimate analysis upon a given object or given subject. Therefore, from that point of view, it's ultimate. therefore it is called ultimate truth. But if we take ultimate as an object on its own right and then examine it, search for its essence, whether emptiness also exists objectively, independently of things and so forth, then we will find that it is not to be found in such a manner. This indicates that emptiness is also not ultimately existent. So through that Through that understanding, we will be able to reconcile the seeming contradiction when we say that emptiness is our ultimate truth, but at the same time, it's not ultimately existent. So we will be able to reconcile the seeming contradictions between the two statements.

[15:16]

Then he said to me, I'm going to ask you a question. I said, [...] I'm going to ask you a question. Shiana tteyata shen yin vek tu shen ki, Shiana ma tteyute raon tteyate, jangshin tu yewai shi, ni tuk tuk yewai. All these phenomena that appears to our mind and exist in the universe, including our mind, including the mind itself, all of them, since they depend upon their causes and conditions for their arisal, they have this nature of being dependent. Because of this dependent nature, and their lack, they are devoid of an independent existence.

[16:25]

They cannot exist on its own right from their own side. So this absence or this negation or this absence of independent existence is the ultimate reality or ultimate truth of all these things. So the emptiness or ultimate truth... ultimate truth or emptiness as presented in the writings of Madhyamaka schools of thought, such as Nagarjuna's Madhyamaka Mulakarika, the text called Root Text on Wisdom, or a text supplemented by Chandrakirti, Supplement to the Middle Way, Madhyamaka Avatara.

[17:43]

In these, the ultimate truth or emptiness spoken of in these texts are a type of phenomena called negative phenomena in the sense that when phenomena is divided into two, these are affirming phenomena and negative phenomena. And negative phenomena are, although in certain texts there are references to 15 types of negative phenomena, but these could be eventually classified into two broad categories, these being non-affirming negative phenomena and affirming negative phenomena. And emptiness is a non-affirming negative phenomena. But in the past, there was no such thing. In the past, there was no such thing. In the past, there was no such thing. In the past, there was no such thing.

[18:47]

If you want to go to the temple, if [...] you want to go to the temple, Now this division of phenomena into two categories, affirming phenomena and negative phenomena, I think negating phenomena are not made, the division is not made on the basis of things which are positive and things which are negative, but rather from a subjective awareness point of view, how do we experience things? How do we develop the knowledge of things? There are certain things like, for instance, let us speak of space. Space could be understood only in a very negative way, in the sense that

[20:01]

Space could benefit only as an absence of obstruction, absence of form. The absence of obstructive quality is called space. So whenever we experience space, we experience it through negating our obstructive quality. So there are certain things which we could understand without having to explicitly negate something. So it is on this basis of subjective experience we made two divisions, things which are negating and things which are positive or affirming. . He said, let's go to the church and let's pray together. He said, let's pray together. He said, let's pray together. He said, let's pray together. For instance, on my side table there's a flower.

[21:16]

In order to perceive that there is a flower, we don't require any other... We don't require any other faculty, like having to negate something, that there isn't other phenomena. But rather, the appearance of flower that is given to our perception enables us to perceive the presence of flower on my side table. whereas on my front table there is no flower. In order to apprehend the absence of flower on my table, first of all I have to identify flower, which is to be negated, and then by explicitly negating flower on the table, I can understand the absence of flower on my front table. So we see that there are two different ways of understanding or perceiving things. So this mere absence, the total absence of flower on my front table, it is the phenomenon which exists because we can perceive it, we can understand it.

[22:17]

. If you were to question that what does the presence or absence of emptiness matter to us, the answer is it doesn't. The fact that there is an emptiness doesn't make any difference to us. What does it make difference to us is through our understanding, through our realization of the empty nature, that realization and awareness of the empty nature would matter to us. That's what he said. He said, if you want to go to Gangnam, you have to go to Dendong. He said, if you want to go to Gangnam, you have to go to Dendong.

[23:42]

He said, if you want to go to Gangnam, you have to go to Dendong. He said, if you want to go to Dendong. And understanding, the importance of understanding and realizing emptiness is directly related to our pursuit in purifying our mind from negative emotions like hatred, anger, and desire. Because generally speaking, when things appear to our mind, when we perceive things, our perception is diluted. We project on things a state of existence, mode of being, which is not there. We exaggerate things. And that false appearance to our mind gives rise to negative emotions. For instance, when we see our enemy or friend, we superimpose upon our friends or enemy a status of desirableness or undesirableness.

[24:52]

that is beyond the actual fact on the thing. And this kind of superimposition and exaggeration leads to very fluctuating states of emotion within our mind, like towards our friend we have strong attachment and desire, towards our enemy we have strong anger and hatred, which arises from this misconceived notion So, if we are serious in trying to cure our mind from these negative emotions, then understanding of emptiness becomes very crucial and important. If we are serious in trying to cure our mind from these negative emotions, then understanding of emptiness becomes very crucial and important. If we are serious in trying to cure our mind from these negative emotions, then understanding of emptiness becomes very crucial and important. In the past, there was a lot of talk about this. There was a lot of talk about this. There was a lot of talk about this.

[25:54]

There was a lot of talk about this. [...] If you don't know the meaning of the word, you will not be able to understand it. This understanding of emptiness, when it's furthered and advanced and reached a direct experience, in the sense that when you have direct understanding of emptiness, direct realization of emptiness, that realization of emptiness is one of the principal factors of the true path. that direct realization of emptiness will also have the power to serve as a direct antidote in overcoming and dispelling these ignorance and negative emotions from within our mind and when this antidotal factor this direct realization of emptiness is further advanced then it will it will

[27:16]

gradually remove these delusions and also ignorance from the from their root from our mind today it is on it that no to the common lowly a little bit so much more in me any yeah we are yeah you know when you don't have a thought it and it took us to go to do this In the past, there was no such thing as a temple. [...] When I was young, I used to go to Thailand to study.

[28:19]

But now, I have to go to Thailand to study. [...] According to the philosophical systems of Nagarjuna and its followers, the direct realization of emptiness as actual antidote for overcoming and removing delusions from one's mind is crucial and indispensable, in fact, indispensable factor of wisdom, not only for the practitioners of Mahayana or great vehicle, but also for the Sravaka vehicle and the solitary realizers, the Pratyagraha vehicle. And in fact, this realization of emptiness is a common requirement for all of these, for the attainment of liberation for all of these three different types of spiritual practitioners.

[29:27]

And the distinguishing feature of Mahayana practitioner has to come from the factor of method, from the aspect of method, from the skillful means, from the richness of skillful means employed in one's spiritual pursuit, not so much from the wisdom factor. Although in the In the writings of Mahayana sutras, the doctrine of emptiness is more elaborately and explicitly mentioned, but that doesn't mean that emptiness is never spoken of in the Hinayana teachings. Nagarjuna maintains that there are explicit references to emptiness in the Hinayana sutras as well. Since In the respect of wisdom, there is no difference between the three vehicles.

[30:34]

So the difference has to come from the method aspect. Therefore, the generation of a genuine bodhicitta, altruistic aspiration to attain enlightenment for the benefit of all, that altruistic aspiration is said to be the gateway that distinguishes gateway to the Mahayana path and that distinguishes practitioner from Mahayana. and not that I don't think any key I'm I'm I'm but the job I need to return it and it should look at Now, when a practitioner initially motivated by that kind of altruistic principles, ideals, to work for the benefit of all sentient beings, when that principle and ideal is put into proper action, put into practice, then the practice of the Six Perfections comes. He said, I don't know what to do.

[31:41]

He said, I don't know what to do. to the government and to the people. Bodhicitta, or altruistic aspiration to attain enlightenment for the benefit of all, could be defined as a state of mind that is attained as a result of training in two types of wishes or aspirations. One is an altruistic aspiration to be benefited to all sentient beings, which is like a compassionate attitude. And the second one is the conviction that one derives through reflecting upon the separate measures of all sentient beings.

[32:47]

The conviction that if I, so long as if I do not attain the highest liberation or highest enlightenment, I will be handicapped and I will be limited in serving, in fulfilling this aspiration. From such reflection, you develop a strong aspiration to attain the complete enlightenment state for the benefit of all. Now, that type of aspiration is called the bodhicitta, or the mind of enlightenment. And also, if this direct understanding and direct realization of emptiness is motivated only by the wish to attain liberation for oneself from the cycle of existence, then although it is possible to attain such liberation for oneself and to free oneself from the

[34:33]

from the bondage of cycle of existence and also from the delusions, but that alone is not enough, that alone is not powerful enough to free oneself from the imprint and uh dispositions left behind by the delusions within one's mind this technically known as obstructions to knowledge such overcoming of obstruction to knowledge could come about only by cultivating a realization of direct realization of emptiness accompanied with the factors of skillful means such as bodhicitta and compassion and so forth by understanding emptiness, what is called the emptiness endowed with all the aspects of skillful means. This means that one's understanding of emptiness should be accompanied by the factors of the skillful method, that is the altruistic aspiration to the benefit of authentic beings, compassion, and so forth. Through such meditation on emptiness, one will be able to not only release one's mind from the clutches of delusion, but also enable the person to overcome the latent potencies and imprints and so forth left behind by the delusions.

[35:50]

That's all right. I don't know. I don't know. The question then is, how do we develop and cultivate this bodhicitta, mind enlightenment, this altruistic mind? In this meditation, in this respect, the key or the root basic practice is to, first of all, generate a genuine compassion. And compassion here refers to a state of mind which makes you unbearable to see the suffering natures of other sentient beings.

[36:59]

This could be developed through understanding how we ourselves feel about our own suffering. When we are conscious of our own suffering, we have a spontaneous wish to be free of that suffering ourselves. And if we are able to extend that feeling towards all other sentient beings from realizing the sameness of all sentient beings, the commonality that other sentient beings do also have instinctive desire to avoid suffering and overcome suffering. And if you, as a result of such reflection and contemplation, if you can generate a spontaneous wish that not only oneself but also all the other sentient beings be free of suffering, that type of mind is called great compassion. The potential for developing that type of compassion is within us. Because when we see people who are suffering, especially those who are close to us, we can immediately feel sympathetic towards that person.

[38:04]

We have a spontaneous sort of response within our mind. Now, the only thing that we have to do is we have to try to develop that potential, bring out that potential, and extend it so that it's impartial enough to include all sentient beings, regardless of whether they are our friends or enemies and so forth. If we are able to extend and develop that kind of potential and extend that kind of spontaneous response to all living beings, then we will have achieved the great compassion. .

[39:43]

Now, in order to develop and cultivate that kind of compassion, impartial compassion within us, the great compassion, First of all, it is necessary to develop what is called the loving-kindness, a feeling of closeness or intimacy with all living creatures. This feeling of closeness and intimacy should not be misunderstood with the kind of feeling that we normally have towards our loved ones, which is tainted by attachment. Because that kind of feeling is based on attachment. The indication is that that kind of attachment is based on reasons which are egoistic, selfish, or thinking that they are my relatives, they are my friends.

[40:52]

that person is close to me, and so forth. Based on such reasons, we feel close and intimate. But here, when we are developing this loving-kindness, we are not using that kind of selfish reasons, but rather trying to develop a feeling of closeness and intimacy and affection towards other sentient beings by reflecting upon the very subtle nature of these beings and the helplessness of their situation. the instinctive desire that these sentient beings have in overcoming suffering, and reflecting upon these states, then we should be able to develop a kind of a feeling of closeness and affection towards all sentient beings. that the greater the force of your loving-kindness and closeness towards other beings is, the greater the force of your compassion will be. The greater the force of your compassion will be, the easier it will be for you to develop a sense of responsibility to take upon yourself the task to work for others. Now, the greater the force of that sense of responsibility is,

[41:53]

the more successful and more quicker you will be able to generate bodhicitta, the altruistic aspiration to attain, a genuine altruistic aspiration to attain buddhahood for the benefit of all. Round and around. foreign foreign It is said that in the past, there was a war between the Nyangwan people and the Punggye people.

[43:39]

In the past, there was a war between the Nyangwan people and the Punggye people. [...] And secondly, one important factor for cultivating compassion is to develop a very deep insight into the suffering nature of life in the cycle of existence in general, as a whole. Otherwise, if you're insight into the suffering nature of life and the cycle of existence is not deep enough, then instead of generating feeling of compassion towards other sentient beings, often one might feel a sense of envy and jealousy. for people who one might think who is, in worldly terms, successful and wealthy and powerful and so forth.

[44:46]

So if you have that kind of emotion, this indicates that your insight into the suffering nature is not deep enough to really appreciate the enormity of the suffering, the perverseness of suffering in the lives of someone who is caught up in this vicious circle of life and death. And if your understanding of insight into the suffering is deep enough, then you will develop a spontaneous sense of unbearableness for this state of life in the cycle of existence as a whole, Otherwise, your cultivation of compassion will be a rather sort of hypocritical state of mind. Although one might be saying that compassion towards all sentient beings, one might be pretending to have compassion towards all sentient beings, but deep down one might be envying and feeling jealous of people who are successful in worldly terms and so forth.

[45:57]

Today, by the way, in this day and age, responsibility. And in short, compassion, great compassion and genuine compassion, genuine compassion is cultivated when you have two factors within your mind, these being a deep insight into the suffering nature of life and the cycle of existence in general, and a sense of unbearableness towards it. And then the second factor is realizing the commonality between oneself and others in having a natural instinct to be happy and overcome suffering and also having the same natural right to overcome suffering and enjoy happiness.

[46:59]

And also exchanging oneself and others in the sense that Although we are common and same in having that natural instinct and right, but the difference lies in the number. When we are talking about one's own welfare, it's a question of no matter how important one might be, it's a question and matter of one single individual, whereas others are infinite numbers. So from that point of view, others are more important than oneself. And these two factors of mind, that is, a deep insight into suffering and realizing others are more important than oneself, These two factors of mind will give rise to a sense of responsibility to work for the benefit of others. This would lead to you to successfully generate a genuine compassion within you. Thank you very much.

[48:05]

So although it would be quite nice if you could do a meditation straight away on love and compassion at this point, but it seems the time is up for taking a break. And it seems some of you here are quite tired also. So we will take a break here. And then during the next session, after the question and answer is over, then we will do a brief meditation on love and compassion. from the question. The first question is, how does an understanding of emptiness help to realize compassion and loving-kindness? . . . Let alone a true knowledge of emptiness, but even an intellectual understanding of emptiness would enable you to perceive the possibility for a salvation of suffering and the delusions which are at the root of this suffering.

[50:05]

Now once you realize that fact, and if your conviction is strong enough, then your compassion towards other sentient beings who are caught up in this confusion of cycle of existence will be all the more greater and powerful. So a genuine understanding, a true understanding or a realization of a possibility of civilization comes through a genuine understanding of emptiness. And that understanding of emptiness gives you a realization of an alternative or a way out from the present confusion in the cycle of existence. So you see that there is a way out. Next question. The next question is, what if one has unbearable compassion for other beings suffering, suffering, especially animals, because one sees this more obviously, but has not developed the wisdom to deal properly with this?

[51:18]

How do you do that? When I was young, I used to go to school with my friends. [...] This is all the more reason why you should try to increase your wisdom, intelligence to deal with situations after having developed that kind of feeling of unbearable compassion towards others.

[52:46]

This is the reason why Buddhist practitioners are not, Buddhist practitioners are encouraged not to be satisfied with the idealistic state of mind alone, but rather to put that ideal into immediate practice. The next question is, how can Dzogchen help us in our daily jobs and careers? I don't know. I don't know. I don't know. When I was young, I used to go to the toilet.

[54:00]

I used to go to the toilet. [...] The only question is, in the first place, it is very difficult to have such experience of Dzogchen. But otherwise, once you have it, it can be definitely very beneficial in dealing with one's day-to-day life, daily jobs, carers, and so forth. Because that kind of experience would give you an ability To not to let yourself overwhelmed or overtaken by circumstances, be it adverse or positive, you will not fall into any of the extremes of being excited, overexcited or being depressed or so forth.

[55:10]

your attitude towards circumstances and events would be such that you would be like an observing person, an observing mind, not being drawn away by the circumstances. Like when you see a reflection of a form in a mirror, the reflection appears within the mirror and it's not projected from your mind. So when you confront situations, your attitude towards others will be like, rather the appearance comes to your mind and there is no sort of projection from your side. There is no influence of conceptuality. There is no influence of objectivity from your side. So this helps you prevent you from getting caught up in negative emotions like intense hatred, desire, and so forth. When you are... Hello. When you are fully awakened in the state of Dzogchen, it'll be just like the mirror.

[56:45]

When reflection is seen in the mirror, mirror doesn't have to go after the object that is reflected. It's just spontaneously reflecting in the mirror, and since there's no attachment, or agitation, saying that, oh, now I have a reflection in my mind and whatnot. That's why you have got a tremendous relief. You're not occupied, nor you are under the distress created by the reflection that is appearing there. So you'll be absolutely free. You'll remain absolutely nonchalant. Thank you very much. The next question is, is the fundamental innate mind of clear light dependent on causes and conditions?

[57:49]

If it is not dependent, how can it be empty of independent existence? This is a very good question. Often in the text, one finds mentions of the fundamental innate mind of clear light being not produced by causes and conditions. . Now, here it's important to understand, in general, when we use the term produced phenomena, there are different connotations of phenomena which are produced by negative delusions and negative actions which are propelled by these delusions, phenomena which are produced by circumstantial conceptual thought processes, and phenomena which are produced by causes and conditions.

[59:03]

Phenomena which are circumstantially produced by causes and conditions. I don't know if you can understand what I'm saying. I don't know if you can understand what I'm saying. I don't know if you can understand what I'm saying. But if you look at it from a different perspective, it's different. It's different. If you look at it from a different perspective, it's different.

[60:12]

If you look at it from a different perspective, it's different. [...] If you look at it from a different perspective, Just as in certain texts, the activities of the Buddha are spoken as permanent and non-produced in the sense that they are continuous. So long as they are sentient beings, the activities of the Buddha remain uninterruptedly. From the point of view of their continuity, unending continuity, they are sometimes called permanent. In the same manner, the fundamental innate mind of clear light, in terms of its continuity, it is beginningless and it is also endless.

[61:21]

The continuum will always be there. Therefore, from that point of view, from the point of view of continuity, it is also called permanent and non-produced. And also since fundamental innate mind is not a type of phenomena or experience which which are only circumstantial, in the sense that which come into being as a result of interaction between certain causes and conditions, circumstantially. But rather, it is an ever-abiding continuum of mind, which is inherent within ourselves. Therefore, from that point of view, it is called non-produced. Yīnāyā, kīriṣyava kora, rāṅga rīdhaṅgāmaṅgāmi kīruḍheni kīyāvā aritama, Although that is the case, but we still have to maintain that fundamental innate mind of clear light, because it has a continuity.

[62:25]

Therefore, the present fundamental innate mind of consciousness, the present instant, comes from its earlier moment. And the same is true of the Buddha's wisdom, which perceives the two truths directly, simultaneously, which is also a state of awareness or consciousness. Now since Buddha's wisdom of omniscient mind, which perceives both truth simultaneously and directly, is a state of awareness, the very factor that eventually turns into that kind of wisdom, which is the fundamental innate mind of clear light, will also have to be maintained as awareness, a state of awareness. No way or no possibility of anything that is not in the domain of awareness or experience can eventually turn into a state of awareness.

[63:38]

So from that point of view, fundamental innate mind of clear light is causally produced. The next question. Shekhar was training the mind in seven points, teaches conventional bodhicitta and ultimate bodhicitta. How does Samantrabhata primordial awareness fit with this teaching? Generally speaking, the practices

[64:40]

explained in the type of practice called training of the mind or thought transformation are explained mainly from the point of view of common approach of sutra path and tantric path. Therefore, in that particular text, Seven Point Thought Transformation of Chekhov, the understanding of emptiness, the view of emptiness is expounded there. It's not from a Dzogchen point of view. But for a practitioner of this text, seven-point thought transformation, if the practitioner has understanding and experience of Dzogchen meditation, then one can certainly integrate that into the practice of that seven-point thought transformation. Given different meanings of meditation in Dzogchen and other practices, Why have you chosen to complete the Dzogchen teachings with Padmasambhava initiation?

[66:02]

Why have you chosen to complete the Dzogchen teachings with Padmasambhava initiation? [...] With respect to the earlier questions, I would like to give you here an example that the one of the greatest masters of practice his main emphasis of the practice was buddhisattvacara avatar and that buddhisattvacara avatar is a text which outlines the the principal buddhisattva practices mainly the training of the mind and i'm definitely certain that when engaging into the practice of buddhisattva

[67:22]

This great master must definitely be integrating those practices with his Dzogchen experiences. That's what the establishment Yes, but we don't know if it's true. We don't know. [...] In the past, when I was a student, I used to go to the university to study. I used to go to the university to study. I used to go to the university to study. In the past, when I was a student, I used to go to the university to study.

[68:24]

In the past, when I was a student, I used to go to the university to study. This is the way it is written. This is the way it is written. This is how it is written. This is how it is written. This is how it is written. It's called lamen. [...] Generally speaking, for a genuine practitioner of Dzogchen, there are certain prerequisites that should be met prior to engaging intensively into Dzogchen practice, these being having received

[69:51]

complete empowerment into any of the highest yoga tantra deities and also having been engaged in both the common and uncommon preliminary practices of Dzogchen and then this should be followed by receiving a direct transmission or blessing from a living guru blessing on the practice of Dzogchen and the blessing or initiation being given tomorrow It's based on Padmasambhava and this is in fact a practice similar to Guru Yoga practice and in which get different types realization of Guru's body, realization of Guru's mind and realization of Guru's speech. In Tibetan they are called . I don't understand.

[71:08]

empowerment being given instead of the Padmasambhava. The significance of that is the Dzogchen empowerment, Dzogchen teaching, the transmission of Dzogchen stems from, in order to engage into that practice, one needs to receive, first of all, a blessing of the transmission through an uninterrupted lineage. And this lineage here particularly stems from Guru Padmasambhava And then on to... This practice of Dzogchen is like a unique practice to Guru Padmasambhava's lineage. Because of that significance, the empowerment of Padmasambhava is given in conclusion to the teaching of Dzogchen.

[72:20]

Next question. Longchen Ramjamba and Lama Mipham have expounded Shiantong, emptiness of other, as the view of Dzogchen. Do you agree with them? Why is Shendong such a controversial view among Tibetan Buddhist philosophers? This is the name of the temple. This is [...] very true.

[73:56]

If we read writings of Mipham, the great scholar Mipham, especially his commentary on Uttara Tantra, he explicitly mentions the importance of understanding the Dzogchen view where one is able to combine the emptiness, the doctrine of emptiness, as expounded in the wisdom sutras of the second sermon and the sutras belonging to the third sermon, particularly the Tathagatagarbha Sutra, the essence of Buddhahood Sutra. The understanding of a combination of these two views expounded in the two sermons will enable one to understand what in doctrine terminology are spoken as Katha, the Christian purity, which is the main subject matter of the Second Sermon, and spontaneity, or tunduk, which is the main subject matter of the Third Sermon. So, the understanding of these two terminologies could come from a combined understanding of the views expounded in the Second and Third Segments of the Buddha's Sutras.

[75:02]

I think that this is a very important point. That's why we have to learn the language of our ancestors and learn the language of our ancestors. But it doesn't mean that the emptiness as spoken of in the Second Sermon, that is the Wisdom Sutra, is the same with what in Dzogchen terminology is spoken of as a person's purity or kadang. But one thing which is very evident is that without understanding of the emptiness as expounded in the wisdom sutras, without taking that understanding as the basis, there is no way that one can speak about or understand pristine purity or Katha in Dzogchen context.

[76:05]

This is the reason why I am so happy to be able to speak with you today. I am so happy to be able to speak with you today. I am so happy to be able to speak with you today. As on the question of whether As for the question of whether the tundra or spontaneity that is spoken of in Dzogchen is synonymous with what is spoken of as the tathagatagarbha, the essence of buddhahood or innate mind of clear light, in the third turning of the wheel of the Dharma, the third sermon,

[77:44]

especially in the sutra called the Essence of Buddhahood, whether that is same or different, there does seem to be a divergent view on that, even among the Nyingma meditators and scholars. So one view is that although there is a difference, but the eventual reference for the innate mind of telad, which is spoken of in Uttara Tantra or that sutra, Essence of Buddhahood, Even your reference of that is definitely the rikpa awareness or spontaneity that is spoken of in Dzogchen. But that doesn't mean that the explicit mention of the two terms refers to the same thing. The example is that in the Yoga Tantra, especially in the Tantra called Vajrasana Sambodhi, Adi Sambodhi, there is a mention of rainbow body.

[78:48]

Although one cannot say that that rainbow body is totally same or synonymous to what is spoken of as illusory body in the highest yoga tantra, but eventually, the eventual reference of that rainbow body, if you understand in its deepest level, then eventually it will come to the understanding of illusory bodies. In fact, if you look at the history of Shandong, you will see that it was founded by Longxing, Meibeng, and also by Kunjin Jingming. They were the ones who founded it. They were the ones who founded the Shandong. The Shandong people were the ones who built the Shandong. They were the ones who built the Shandong. The Shandong people were the ones who built the Shandong. So as I explained earlier in the writings of Longchen Ramjamba, Jhumi Pamba, and Kunjin Jingme Lingpa, these are the Nyingma masters, in their writing, although there is an explicit mention of the term xiantong, or other power, the emptiness of the other, here the reference is mainly to the fundamental innate mind, that is the Rigpa awareness,

[80:11]

this innate mind being empty of conceptual thought processes. So, therefore, this type of emptiness of other is totally different from the emptiness of other, or shendong, which is being refuted, which was refuted by many Tibetan masters in the past. So, in this case, if you think about it, [...] According to these masters, they maintain a certain view that when philosophically analyzing and examining the ultimate reality of things, emptiness should be understood in terms of non-affirming and negating phenomena. But when emptiness is spoken of from the experiential point of view, then it should be understood more in terms of an affirming and negating phenomena. If you don't believe me, I will tell you the truth.

[81:13]

If you don't believe me, I will tell you the truth. If you don't believe me, I will tell you the truth. I think the reason for that statement is that when philosophizing and when setting forth one's philosophical position, one's view of emptiness, then one has to do so from taking into account the common viewpoints of sutra and tantra, common views on emptiness, doctrine, whereas Speaking from an experiential point of view, it is done so more from one's understanding of emptiness in the context of Tantra, high-stoke Tantra. In this way, the Dachshunds, the Dachshunds, they are the ones who [...] are

[82:16]

And another reason for this, I think, is that in the practice of sutra and also the three lower classes of tantra, The special insight, the wisdom derived through special insight on emptiness is always an analytic state of mind, a contemplated analytic state of mind, and it is never an absorptive state of mind, whereas in the High Yoga Tantra, a special insight into emptiness could be also an absorptive state as well. According to the explanation of the new... Now the reason given for that uniqueness in the highest yoga tantra is that because of the force of the subjective mind which is being utilized, which is being employed in understanding emptiness, because that subjective mind is in the experience of great bliss, in the experience of a spontaneous great bliss, because of that faculty, because of that faculty of great bliss, one attains such a unique power.

[84:00]

When I was young, I used to go to school. [...] In the beginning of the Shepardian era, the people of the Shepardian region were called Ribut. The people of the Shepardian region were called Ribut. In the beginning of the Shepardian era, the people of the Shepardian region were called Ribut. In the beginning of the Shepardian era, the people of the Shepardian region were called Ribut. And although in the Dzogchen practice there is no specific emphasis on the practice of generating bliss within one's body by penetrating at vital points of the body, focusing upon subtle drops at a certain point of your channel, like channel circles and so on, thus deriving experience of great bliss.

[85:28]

But this unique feature could also be found in Dzogchen meditation, because in Dzogchen practice When meditating on emptiness, the state of mind that is being employed is not an analytic state. It's a basic state of mind which is retained or brought down in a very natural state with no influence of holding onto, no influence of grasping at objectivity while maintaining the faculty of attentiveness at the depth of your mind. Because of that factor, that unique feature of Tantra, High Yoga Tantra, is also present in the Dzogchen practice. The next question. Can you relate examples of the experience of clear light? There are different types of experiences that associate with different subtleties and different degrees of your experience of clear light.

[86:43]

Generally speaking, Generally speaking, experience of clear light takes place when the dissolution, when the conceptual state of mind, the gross levels of mind and energies are dissolved. And in doctrine terminology, there are two different types of experience of clear light spoken of. Clear light experienced through the force of confusion. The ultimate experience of clear light which is produced by the force of confusion and ultimate experience of clear light which is produced through the force of release, the power of release.

[88:36]

or liberation. Now, the earlier one, the experience of clear light that comes about as a result of confusion, refers to the experience of clear light that one undergoes during the stages of death, where the clear light is experienced uncontrollably by the force of one's karmic actions and negative delusions, whereas The second type of experience of clear light refers to the type of clear light experiences that one gains as a result of meditation and liberating one's mind from the delusions. So depending upon how deep your dissolution process is, there are different types of different levels of experience of clear light. When I was a child, I used to go to school. I used to go to school. When the ultimate experience of clear light takes place, all the other types of consciousness, the sixth consciousness, the gross levels of mind, the sensory faculties, the sensory consciousnesses, and also the gross levels of mental consciousness, these are all dissolved.

[89:53]

And also the breathing process ceases. But one question which is not yet settled yet, or not certain yet, is that whether there is still a very subtle functioning of brain. This is something that we might have to... At that stage, whether there is a subtle function of brain or not, is something that we have to find out. We had this discussion with some scientists, brain scientists.

[90:39]

@Transcribed_UNK
@Text_v005
@Score_35.32