The second part of the story is about the first step, the first step of the path. The first step is to practice the first step. The first step is to practice the first step. The translator is having a hard time understanding what he is saying. The translator is having a little bit of difficulty here, so instead of using Dzogchen terminology, I will try to explain it from a terminology which he is familiar with. The clear light, the fundamental innate mind of clear light should be understood in terms

[01:10]

of the essential, or basic, or fundamental aspect, or fundamental quality, or nature of the mind. This fundamental nature of the mind is always an ever-present nature of the mind. And this also serves as the basis for the arisals of sensory perceptions when our sense fabric is come into contact with external objects. It's because of this fundamental nature of clear light, this nature of clarity and knowing, which makes it possible for the sensory perceptions to arise. Therefore, this fundamental innate mind of clear light is like the root, or basis, or

[02:20]

source of all conscious experiences. So, because of that fact, when the fundamental innate essential nature of the mind, this clear light, is manifest and consciously experienced, or evidently becomes more evident, then the gross levels of mind, like the sensory perceptions and so forth, become less active and they do not function, their functions are seized. Whereas, when these gross levels of mind, the sensory perceptions and our conceptual thoughts and so forth, when they are active and functioning, then the fundamental innate

[03:25]

mind of clear light cannot become manifest or evident. And just as every part of a sesame seed is pervaded by the oil which it holds, in the same manner, this fundamental innate mind of clear light pervades all our awarenesses, all our conscious experiences and cognitive events. Therefore, when the fundamental innate nature of the mind, this clear light, is manifest

[05:06]

and consciously experienced, then the gross levels of mind, the sensory perceptions and so forth, become less active and they do not function, their functions are seized. Therefore, when the fundamental innate nature of the mind, this clear light, is manifest and consciously experienced, then the fundamental innate nature of the mind, this clear light, is pervaded all our awarenesses, all our conscious experiences and cognitive events, then the gross levels of mind, this clear light, become less active and they do not function, their functions are seized.

[06:15]

Therefore, when the fundamental innate nature of the mind, this clear light, is manifest and consciously experienced, then the gross levels of mind, this clear light, become less active and they do not function, their functions are seized. Therefore, when the fundamental innate nature of the mind, this clear light, is manifest and consciously experienced, then the gross levels of mind, this clear light, become less active and they do not function, their functions are seized. Therefore, when the fundamental innate nature of the mind, this clear light, is manifest

[07:20]

and consciously experienced, then the gross levels of mind, this clear light, become less active and they do not function, their functions are seized. Therefore, when the fundamental innate nature of the mind, this clear light, become less active and they do not function, their functions are seized. Therefore, when the fundamental innate nature of the mind, this clear light, become less active and they do not function, their functions are seized.

[08:28]

Therefore, when the fundamental innate nature of the mind, this clear light, become less active and they do not function, their functions are seized. Therefore, when the fundamental innate nature of the mind, this clear light, become less active and they do not function, their functions are seized. Therefore, when the fundamental innate nature of the mind, this clear light, become less

[09:48]

active and they do not function, their functions are seized. Therefore, when the fundamental innate nature of the mind, this clear light, become less [...] active and they do not function, their functions are seized. Mindzawa yi yamin mo yi yamin.

[11:15]

The first human is truly pure. That is the Nyangsakya path. If we go into that path, we are here to be reborn. If we want to be reborn in the other path, we must look at the Xie-Ting path. And the Nyangsakya path. But it is very difficult to see the Nyangsakya path. If we cannot see the Nyangsakya path, what is the point of remembering the path? Therefore, the intention of becoming a human is to find the path is not feasible. Why is that? But he said, it's not easy. He said, if you can't find a person who can help you, then you can't do anything. He said that in his heart. But I can't do anything. I can't even speak. I can't even move my legs. I can't even speak. I don't know.

[12:29]

I don't know. Because the system would change, there would be... We'd have to stop it, we'd have to stop it. We'd have to do it right away, and that gives us a chance. Now, in Mongolia, that's not possible at all. It's not possible at all. There are people who care about emoji. There are people who care about these things. And when you have a lot of people, you feel comfortable, you can be comfortable, you can be relaxed, When I tried to connect to people's emojis, I felt how comfortable they are, like, they're like my children. the bodhisattvas will have the same attitude as you, but of course, you won't be able to do that. The bodhisattva will say, I have already told you that you are not worthy, I tell you to be a disciple of the bodhisattva the bodhisattva will say, you are not worthy, what do you mean by that? what are you going to do? as you have already said, you are not worthy, what do you mean by that? the bodhisattva will say, As I spoke earlier,

[13:52]

all states of mind, all experiences and all awareness and cognitive events are pervaded by this fundamental innate mind of clear light, this clear light nature of mind. In the Dzogchen terminology, in the Dzogchen system, this clear light nature of the mind is spoken of at two levels. One is the natural clear light, that is Ngo-Yo-Ri-Pa, and the other one is displayed clear light, or Selki-Ri-Pa, or the manifested clear light, Selki-Ri-Pa. The experience of the natural clear light is the... Sorry, the experience of the natural clear light, this Ngo-Yo-Ri-Pa, comes only when one is able to directly experience, directly experience first the displayed clear light, that is the Selki-Ri-Pa. And the manner in which it is done is not like the other tantric approaches

[15:00]

where the gross levels of mind are utilized in arriving eventually at the experience of clear light, but rather while all the gross levels of mind are still active and functioning, what one is trying to do is trying to see, trying to perceive directly the clear light nature of the mind and trying to bring it out from the web of the confusions of conceptions and grasping it, trying to experience it directly so that the displayed clear light, the displayed clear light or Selki-Ri-Pa is experienced while the gross levels of mind are still active and conscious, so that you don't have to depend upon these gross levels of mind being dissolved initially and then waiting for a point where you can experience the clear light,

[16:00]

but rather while these gross levels of mind are active, you can have direct experience of the displayed clear light which eventually leads you to the ultimate experience of the natural clear light, that is the Ngo-Yo-Ri-Pa. And when the experience of natural clear light becomes manifest, it is at that point... Fundamentally speaking, in the Rig-Pa there are two states. One is called the essential or the natural state of Rig-Pa, which is one's fundamental nature, which is to be realized. And the Tsal, that is the inner display, which is in a sense what the Master has introduced. As someone who is a practitioner of Dzogchen-Po, as His Holiness says, the most important thing is that as one is able to remain in the state of the Tsal-Chi-Rig-Pa,

[17:03]

that is able to actually subjugate the ordinary thoughts and emotions, so that when you remain in that state, like that one's mind is no longer... as one is in the state of Rig-Pa, one is no longer entangled in the external perception of sensory perceptions. One remains holding one's position of Rig-Pa very strongly, not losing its kind of view. And in fact this is, His Holiness says, the main point in the Dzogchen practice, is to resting into the state of the natural Rig-Pa, where one no longer, even though one sees things, one is not dualistically involved, that all the objects that one sees, the sense objects, do not stain one's mind, nor one's mind goes in clinging after it, because one's mind is in the state of this clear light, or in the state of Rig-Pa. So as you begin to practice with the Tsal, slowly, slowly, through the Tsal-Rig-Pa, slowly, slowly, one gradually works through,

[18:06]

one purifies our ordinary mind, and slowly, ultimately, arrives at the natural ground of Rig-Pa itself. And this can be realized when, for example, through the blessing of one's Master, through the inspiration of practice, when one is around to this realization of this Rig-Pa, as the Tsal-Rig-Pa manifests, arises, is able to subjugate, pervade, like when the light shines, the darkness is removed. So in such a state, when you are in such a state, in the Dzogchen it is said that, when you are in such a state of Rig-Pa, then there is no longer any difference between meditation and post-meditation, because one is constantly in the state of this clear light, in the state of Rig-Pa, abiding by this, there is no longer any difference between meditation and post-meditation,

[19:09]

one is constantly abiding by, in the state of Rig-Pa. Almost. So it is at this point that is bringing about the experience of the innate mind of clear light, where the approach of the new transmission school of Tantra and the old transmission school of Tantra ultimately and eventually meet. And if you explain the unique feature or distinguishing feature of Dzogchen approach in such a manner,

[20:12]

then one will be able to understand its uniqueness. By making these observations, I do not mean to imply that I have achieved a great insight or experience of realizations,

[21:48]

but rather I mean to emphasize the point that when talking about a unique feature of a particular system or approach, it is very important to understand it in the context or in relation to many different systems and many different traditions, which all try to attain and arrive at that experience commonly. But simply because there are certain techniques or way of approach mentioned in a particular system and not to be found in other, doesn't prove that that particular system or approach is superior or unique. For instance, there are certain philosophical views that are only to be found in non-Buddhist schools, like the theory of permanent enduring soul, or the theory of what is called the primal source soul. These are to be found only in non-Buddhist philosophical systems and not to be found in Buddhist philosophical tenets,

[22:49]

but that doesn't prove that such a philosophical system which assets these views are superior or something that is higher to the Buddhist philosophical tenets. So when talking about uniqueness and superiority of a certain approach, one has to understand it only in relation to other parallel systems where they try to arrive at the same result or conclusion. I will take a break at this point. We will leave the questions and answers at the end. Otherwise, I may not be able to cover the parts that I would like to.

[23:51]

There are two types of requirements. As we spoke earlier, the two types of clear light, these being the manifested or displayed clear light and the essential or natural clear light, Dodo Jigme Tenpennyma speaks of four instances of these two types of clear lights. Clear light state of mind which is neither the two, and which is both, and which is the manifested and displayed clear light but not the essential clear light, and something that is essential clear light and natural clear light but not displayed. Now, one of the instances which is only a displayed state of clear light,

[26:49]

not an essential or natural clear light, is the type of clear light that we spoke of earlier, which is to be identified and to be experienced only when the gross levels of mind, the conceptual thoughts are active. And at that point, the experience of identifying or experience of the clear light, that type of clear light is the displayed and manifested clear light, and the type of clear light which is experienced ultimately when all the gross levels of mind and conceptual thoughts are dissolved, that clear light state of mind is only an essential and natural clear light mind. And the common law, which is something which is both of them, is... Isn't it? Now, when you are told about the two types of rikpa,

[28:17]

one is called the essential primordial rikpa, and whatever comes out of it is regarded as tsal. There is also something like tsal-le-sharwa. But now, His Holiness has explained to you the two types of rikpa, the essential and its outcome, out of it. Now, we should understand that the essential principle primordial rikpa is like the sun. The tsal is like the rays of the sun. You cannot say that the rays of the sun is not a part of the sun, but you cannot say that the rays of the sun is absolutely the real mandala of the sun. It's just a manifestation in a smaller scale. Essentially, it's the same, but the rays of the sun and the rays are two different things.

[29:19]

Therefore, the rikpa, the original, shi-rikpa and tsal-rikpa, those should be understood. When we have thoughts, it's the manifestation of the very mind itself, the original mind. It's not coming from anywhere else. But when we do not understand that, then we go and suffer from illusion. Now, His Holiness, whatever, is explaining to you is, when this illusion is absolutely dissolved, then you will come to know that the source of the rays is the sun itself. And when you understand that you have disillusioned that time, you don't have any attachment to the outer objects which you have seen as a vision. Even if you see visions at that time, you will understand them as your own manifestation and you will not suffer from any ignorance.

[30:26]

So when you recoil there and understand the main sun-sarva-rikpa, then that will be gradually graduated, according to Dzogchen, into four stages. Chönyi-myo-tsum-kyi-nangwa. The difference between is because Dzogchen speaks about the essential, the real rikpa, which is innate in you. Therefore, His Holiness explains to you that understanding of that, knowledge of that, that it is existent on its own, not by mentally manifested or mentally created. These are the two different stations. His Holiness has explained to you that Maha and Anu, the rikpa is the ultimate goal, but they are using means to an end, to understand the end. Therefore, there are steps. But as regards Dzogchen is concerned,

[31:28]

Dzogchen directly attacks and deals with the essential end itself. It is not using the steps as means to understand it. That is the difference. So the rikpa has got the four divisions like that. And as you go this light meditation, these four divisions are directly concerning to the explanations and realizations at the four different stages. The first one is all of a sudden you will see, all of you are seeing but you do not actually recognize that, therefore you are suffering. If the moment you recognize that, that you are suffering from illusion, and actually speaking you are fundamentally all right, you are realized. This is the reason why it is said that all the sentient beings, not only the human beings, but even the insects have got the Buddha mind in them. The difference is that they do not have the capacity to see the rikpa or the Buddha mind

[32:32]

as we can see. Because all of them are suffering from the inflections created by their ignorance. Therefore we as human beings have the power to see, the ability to see, because we are superior to any of these six sentient beings of other five regions. So, His Holiness is now explaining to you the rikpa, the four stages of rikpa. Here, since we are directly seeing the essence of the rikpa, you are not using anything, but you actually see as you see your face in the mirror. Now, that is called the Chönyi-Nyön-Sum-Ki-Na-Wa. Chönyi, the real essential truth, the highest rikpa is seen with your naked eyes, but not concocted by your imagination or visualization, all those things. This is called the Chönyi-Nyön-Sum-Ki-Na-Wa. You are seeing the rikpa as it is.

[33:33]

Nyan-Nang-Kong-Phel-Ki-Na-Wa, the second stage is how the development further and further goes up. And when you come to the third stage called the Rikpa-Phel-Ki-Na-Wa, that time, whatever you have to see inside, you will be seeing very clearly. And when that stage has arrived, then Chö-Se-Lo-Se-Ki-Na-Wa, gradually this will descend and ultimately come to the real rikpa. As His Holiness said, the ultimate one will be then touched. When you touch the ultimate, there is no CRC, but when you are coming out, you have all these as it is. It doesn't mean that when you go inside, you have completely gone into oblivious state. That's why even if the Dharmakaya, the real Kaya is in its own state, but they can manifest in the Sambhogakaya, Nirmanakaya and Nirvanakaya, as also many manifestations for the benefit of all sentient beings. So there are four such stages which His Holiness said.

[34:36]

First, rikpa. Rikpa in itself is not being able to see the real rikpa, the real nangara rikpa. That rikpa is not really being able to see the real nangara rikpa. Then, third stage, third stage of rikpa is not being able to see the real rikpa. the mind, Shinanga's mind. Although the experience of Rigpa awareness or Prishtina awareness is spoken in terms

[35:41]

of basic Rigpa, basic Prishtina awareness, and also the appearance or manifestations of that basic Prishtina awareness, but not all the experiences of Rigpa awareness should be understood only in terms of these two levels. But there is a third level of experience, which is called the Lhundrukya Rigpa, or the Rigpa awareness of spontaneity, and that refers to the Lhundrukya Rigpa, that is the hidden awareness of spontaneity, that is the fundamental innate Prishtina awareness of the spontaneity. But this refers to the resultant state of experience of clear light, which is neither the basic awareness, basic Rigpa, nor the manifested or displayed awareness of the basic Rigpa.

[36:45]

So, the Lhundrukya Rigpa is the basic awareness of the Lhundrukya Rigpa, and the Lhundrukya Rigpa is the basic awareness of the Lhundrukya Rigpa. the Lhundrukya Rigpa, and the Lhundrukya Rigpa is the basic awareness of the Lhundrukya Rigpa. And in Shakyamuni Tathagata, the Lhundrukya Rigpa is the basic awareness of the Lhundrukya Rigpa, and the Lhundrukya

[38:15]

Rigpa is the basic awareness of the Lhundrukya Rigpa, and the Lhundrukya Rigpa is the basic awareness of the Lhundrukya Rigpa, and the Lhundrukya Rigpa is the basic awareness of the Lhundrukya Rigpa, and the Lhundrukya Rigpa is the basic awareness of the Lhundrukya Rigpa.

[39:41]

In such a state of mind is totally free of all dualistic influences, not only the dualistic appearances of things as existing inherently and independently, but also the dualism that is conjured or that is created by the conceptual thought processes. Such a state of mind is totally free of all these different levels of dualism. And it is described as how a form reflects in a mirror. When a form is reflected in a mirror, mirror doesn't go after the form to have that reflection,

[41:02]

but rather the very interaction of the mirror being approximate to that form, the reflection automatically appears in the mirror. In the same manner when you have the experience of this clear light, this wisdom, there is no going after the object, so to speak, but rather all appearances reflect in that very state. All appearances of both subject and object are reflected, but at the same time never stained or polluted by that objectivity or subjectivity. And not identifying that natural state of the mind, the moment you go after the object, and a moment an objectification, objectivity is involved, then you have come out of, you have

[42:03]

transcended that natural state of Rigpa. Not transcended, I should say, you have transgressed or you have come out of that natural state of Rigpa. For such a meditator who has experienced such a deep level of Rigpa awareness or pristine awareness, because there is no conscious going after or grasping at external objects, nor subjective experience, whatever appearances that are reflected in his or her mind is just registered, but it doesn't have any negative influence or impact on the state of mind of the practitioner, thus never giving rise to

[43:05]

negative emotions which are created by conceptions, negative emotions like desire, hatred and so forth. And in this experience of Rigpa awareness, pristine awareness,

[44:57]

one speaks of three different types of releases or freedom or liberation from the influence of conceptual thoughts. One is by identifying the conceptual thoughts as something to be overcome, and by recognizing the conceptual states as cause and effect of mind and something to be overcome, and through that process one can be released of these conceptual thought processes. But this is not a unique way of doing so in a disorption system. And the second type of being released from the clutches of conceptual thoughts is by realizing their transitory nature, and that they are unstable, they are temporary, and they occasionally arise due to interaction of causes and conditions, circumstantial conditions and so forth. By realizing their transitory nature, and then you are released from the clutches of the conceptual thoughts.

[46:04]

But that again is not a unique way of approach. An adoptionist way of approach is to be released from the clutches of conceptual thought processes without ever having any conscious thoughts about, any concepts about these conceptual thoughts in the first place. Being totally free of such concepts like they being negative or positive or something to be abandoned or not, but rather seeing them as manifestations, or seeing them arising out of the primordial nature of dharmakaya, and eventually dissolving into or being absorbed into this dharmakaya state, so that no conscious effort is made or exertion is made on the part of the practitioner. They rather naturally dissolve into the state of dharmakaya. And that manner of being released from the clutches of conceptual thought is the unique way of approach in this doctrine system.

[47:09]

So, in this way, we can say that the practice of Dhammakaya is to be released from the clutches of conceptual thoughts, and to be released from the clutches of conceptual thoughts is to be released from the clutches of conceptual thoughts. That is the practice of Dhammakaya. In my opinion, the practice of Dhammakaya is to be released from the clutches of conceptual thoughts, and to be released from the clutches of conceptual thoughts is to be released from the clutches of conceptual thoughts. The practice of Dhammakaya is to be released from the clutches of conceptual thoughts, and to be released from the clutches of conceptual thoughts is to be released from the clutches of conceptual thoughts.

[48:32]

If you have seen about the practice of Dhammakaya, Now, one important question that arises from all the discussions that we had on Dzogchen is that one view which is common to both Sutra system of path and Tantra system of path is the indispensability of the realization of emptiness in cutting the root of the cycle of existence. Now, as Aryadeva says in his 400 verses on Middle Way, that the root cause of samsara is consciousness. Now, here referring to the misconception of grasping at things as inherently existent.

[49:34]

And all the objects are, all the phenomena are its objects. And when a meditator or practitioner perceives the absence of independent and inherent existence of things, then it is only through such a process that the person or the individual is released from the bondage of cycle of existence. Now, in the same manner, a Tantric scholar and meditator, Sangye Ishii, says in a text called Dukta Kultsam, that he raises a question for the efficacy of Tantric approach. He says that in Tantric practice, much emphasis is placed on the deity yoga practice. And in deity yoga, the visualization and meditation of deity, one does not find the practice of emptiness.

[50:35]

And without realization of emptiness, there is no way that one could cut the root of cycle of existence, because the root of the cycle of existence is the conception, which misconceives things as existing inherently. And without dispelling that ignorance through realization of emptiness of the inherent existence, there is no way that one can attain liberation. Now, this is a very important question, which practitioners of Dzogchen has to bear in mind. And how it relates to their practice. Now, in a system of path where one doesn't differentiate between the different levels

[53:01]

of mind, subtleties of mind and so forth, but rather speak mainly in terms of the gross levels of mind, such as discursive thought, conceptual thoughts, and sensory awareness and sensory perceptions, then the only way through which one can get at the root of the cycle of existence is by utilizing the gross levels of mind in seeing through the deception of this misconception, and realizing that things are not inherently existent. And through such realization of emptiness, one can get at the root of cycle of existence. But in a tantric system, highest yoga tantric system, where consciousness or mind is spoken in terms of many different levels and subtleties, degrees of subtleties and so forth, I think one could speak of a different approach. Because at the subtlest level of experience of clear light, since all the gross levels

[54:03]

of mind are dissolved, such as the 80 indicative conceptions are dissolved, there is no way that a misconception like ignorance, grasping at things as inherently existent and independently existent can ever arise. Because such ignorance or misconception requires a kind of superimposition or a subjective sort of exaggeration on the status of things, the mode of being, and based on that misconception, the grasping at true existence of phenomena arises. So it's a very conscious state of mind. And at the deep level of experience of clear light, such conscious experiences can never take place, so therefore these misconceptions can never arise. But at the same time, it is possible for a meditator, through training, to have the virtuous states of mind become manifest at that point. Because of that point, in the practice of highest yoga tantra, one is not only trying

[55:08]

to cut the root of the cycle of existence, but rather getting at even further, deeper levels of that root, and trying to root out even the basis from which such misconceptions arise in the first place. Now this approach is found also in Dzogchen. Both of these approaches, one is utilizing the gross levels of mind and understanding emptiness, and getting at the root of cycle of existence, and also removing that basis for the misconception in the first place. Both of these approaches are found in Dzogchen practice. And in the Dzogchen practice, it is in this context that the understanding of what are

[56:49]

called the Ngo, Rangchen and Tukche, these being the essence, nature and the energy of the mind, is to be understood. And the essence of the mind is spoken in terms of pristine purity, or Kadak. And here, for the mind to be pristine purity, or primordially pure, isn't enough. One has to realize that pristine purity nature. For the mind possessing that pristine purity nature alone is not enough. One has to perceive it and experience it. Now, in this respect, since the experience or realization of the Kadak, the Ngo, Rangchen

[57:58]

the pristine purity nature of the mind has to be sought, at the superficial level there does seem to be a seeming contradiction between the basic Dzogchen approach of not letting go your mind after the object, nor the subject. There does seem to be a seeming contradiction between the two practices. But here, one should understand that the realization of the pristine purity nature of mind, or Kadak, is to be understood as a preliminary to the actual Dzogchen practice. For instance, if I give the analogy of astronauts going into space and experiencing weightlessness, but weightlessness could be experienced only in space, or in a simulated situation.

[59:03]

But when you are first going into the orbit, in the rocket, you cannot experience that weightlessness from the beginning of your launching of the rocket. But that experience of weightlessness comes through successive stages of experiences. In the same manner, it is very important when engaging in the training of a mind, to train your mind and discipline it through successive stages, eventually leading to the one that you are seeking. So therefore, there is no contradiction between the two approaches. Then I would like to substantiate my views here. I would like to quote from Dorje Medenbenyema, whom I consider my teacher on Dzogchen. Dorje Medenbenyema says that in order to prepare a practitioner, a Dzogchen practitioner,

[60:27]

to the eventual introduction to the experience of clear light, or experience of the pristine awareness, rikpa, first the practitioner has to prepare through the successive stages of understanding emptiness, or ultimate truth. This is what Dorje Medenbenyema says.

[61:42]

So Dorje Medenbenyema, examining all the implications of Dzogchen meditation, eventually arrives at a position where he maintains that in order to have a successful experience of Dzogchen practice, of Dzogchen experience of pristine awareness, of rikpa, it is indispensable to initially be prepared one's mind in understanding emptiness, or ultimate truth. But again, still one question remains unanswered.

[62:55]

That is, during the actual experience of rikpa awareness in Dzogchen meditation, when one is trying to have experience of that, the question still remains whether that state of mind does perceive emptiness, or selflessness, or not. And this is a question which I think needs a lot of thinking and reflection. But here I want you to understand also in the case of tantras of New Translucent School, during the actual meditative experiences, the actual meditative states, there are no explicit or elaborate mentions of the meditation on emptiness, but rather the meditative states of great bliss. Although that is the case, but one does find emphasis on the importance of understanding emptiness

[65:58]

prior to engaging in the practices of higher state of tantra. So one takes that realization of emptiness is a prerequisite or indispensable factor for having a successful realization of the tantric stages, highest yoga tantric stages. But the unique approach in highest yoga tantra is that, unlike sutra system, where the meditation on emptiness is done more in terms of an analytic meditation, contemplative and analytic meditation, the reason for that, the purpose of doing so is to develop a very strong force of ascertainment of the absence of inherent existence. But in this highest yoga tantric practice, because the state of mind that is being utilized in understanding emptiness is a state of a great bliss mind, therefore analytic meditation is not utilized in understanding emptiness, but rather the meditation on emptiness is done more in a very absorptive state of mind,

[67:02]

a very absorptive state of mind. The analytic state of mind being more conscious and more grosser, it hinders in dissolving the gross levels of mind and energies, thus leading to an experience of clear light. Therefore, employing the gross levels of mind, employing analytic state of mind is discouraged, and absorptive state of mind has to be utilized in understanding emptiness, and thus enabling you to not only retain a vividness, a vivid appearance and clear understanding of emptiness, but at the same time protecting you from being hindered at dissolving the gross levels of mind and energy. Now, in the similar way, in the absorption meditation, when meditating on emptiness,

[68:02]

not the analytic mind is used or employed, but rather the meditator remains in a very natural state of mind, and within that natural state of mind, with awareness, one understands emptiness and realizes it. In Longchenpa's writing, he mentions that

[69:54]

the very fact that things appear, the appearance of things reflect in the state of your real awareness, the very fact that they can give the appearances is an enough indication that they exist. So, just as in the realization of emptiness, according to Madhyamaka Prasangika, where the fact that things display this nature of being dependent upon other factors indicates that they are empty of independent existence, they are empty of inherent existence. In the same manner, here in the absorption meditation, Longchenpa speaks of the fact that things appear to our mind is an enough indication that they lack inherent existence, that they lack independent existence, that they exist only due to interaction with causes and conditions. When stating that, he gives a quotation from Nagarjuna's writing. So what is very important is that

[71:44]

if the author of a particular text has mentioned something, emphasized something in one of his or her texts, one should always bear that in mind and integrate it whenever one is reading another section of that text or other texts that are talking about the same type of practice. In any case, with regard to that particular text, the author of that particular text had himself written it in a different dialect than the others. Therefore, he said that the author of that particular text had previously stated that then you will learn more about the secrets of Dharma from this dharma. But if you want to learn about the secrets of the Dharma, you should follow the characters of the Dharmas. So for example, if you want to learn about the secrets of Dharmas, you must know the When introducing the practitioner to the experience of Prishtina awareness, Rigpa awareness,

[73:03]

one principle cause or method for doing so is by receiving direct blessings, receiving blessings from one's spiritual teacher, an experienced doctrine master. When that blessing is interacted with, when that blessing activates the virtuous karmic potentials within one's mind, through the interaction of the two, it is also possible for a meditator to have direct experience, in a naked way, so to speak, of the Rigpa awareness. And then there are also six different types of introducing the practitioner, the student, to the experience of Rigpa awareness.

[74:05]

One is by holding at one's mind. And the other one is by... The second one is introducing the experience of Rigpa awareness while enabling the student to remain in its natural state of the mind. And the third type of introduction is through analysis, through examining the state of mind. And the fourth type of introduction is by pursuing the examination further.

[75:16]

This refers to the type of experience when you find that your mind is distracted towards an external object. Instead of withdrawing your mind, you just pursue the object and you will come to a dead end. And thus being able to experience, being able to realize the natural state of the mind. And the other type of introduction is being introduced to the practitioner awareness of Rigpa from the interaction of subject and object. And another type of experience is like if you are deeply absorbed in a conversation and then all of a sudden someone calls your name and distracts your attention.

[76:42]

That type of all of a sudden experience, out of the blue experience. It is at that point you are being introduced to them. When you are in a kind of state of stupefied or surprised. For instance, when the master says Pe, you are brought to a state of sort of wonderment. That initial state of wonder state of mind, sort of wonderment, sort of thunderstruck, out of the blue experience. That should not be confused with the experience of Rigpa awareness.

[77:46]

But rather at that point one is still in the state of aliyana, kunshi, the basis of all. There is still an influence of being obscured by ignorance. If that is an actual experience of Dzogchen, then the experience of Dzogchen really becomes rather simple. One could have that kind of experience even during sleep. And sleep instead as well. When you are in a state of wonder state of mind, you are brought to a state of aliyana, kunshi, the basis of all.

[78:51]

That should not be confused with the experience of Rigpa awareness. So that kind of initial experience of being thunderstruck, out of the blue experience, that should not be confused with the experience of Rigpa awareness. Although it is not to be confused with the actual experience of Dzogchen, but rather it should be seen as a door, as a gateway, as a step which would lead you to the eventual experience of Dzogchen. Because when you have that kind of initial experience, it sort of frees you from the bondage of conceptual thoughts, from the clutches of conceptual thoughts,

[79:54]

and temporarily you are released from the bondage of conceptual thoughts. And then if you remain in that natural state, gradually you will be able to have a vivid and clear experience of a more deeper state of mind. A state of mind which is totally free and vivid and clear. And open and penetrating. So when you have that kind of experience,

[81:02]

and during actual meditation on Dzogchen, a certain type of mindfulness has to be used, a very natural state of mindfulness, which is naturally arriving state of mindfulness, which is quite different from the type of mindfulness which is associated with assertion, subjective assertion. So applying that kind of mindfulness, one should be able to maintain and retain that experience and further increase it. Here, in the actual practice of Dzogchen, one speaks of four positionings or four remainings. One's view of emptiness should be like a position of immutable or unmoving mountain, and one's meditation should be like a stillness of an ocean, and expansive and vast,

[82:13]

and one's conduct and behavior and action should be whatever arises, letting it arise, without interfering with appearances, without putting any limitations. And the resultant or the fruit of one's meditation is the resultant state of all these meditations and views is arrested state of Rigpa awareness. And as a factors for enabling you to have these four realizations of these four positionings or remainings,

[83:30]

in the Dzogchen text, one speaks of three types of meditative stabilizations. These being, the one is called the sealing meditative stabilizations, and the second one is a meditative stabilization of remaining in one's natural state, and the third type of meditative stabilization is spoken, likened to a sort of a thunderstruck, being thunderstruck. And

[84:52]

if a meditator has a successful experience of the Rigpa awareness of Dzogchen, then one will be able to have appearances of all phenomena as display or support or manifestations of Rigpa, and one would see Rigpa as the basis or source from which all these diverse appearances emerge. And just as one have an experience of all phenomena appearing as manifestations of bliss and emptiness in the practice of New Translation Schools of Tantra, so does one would be able to perceive all phenomena as mere support or play or manifestations of one's Rigpa awareness, display of Rigpa awareness. And if you have that kind of experiences, then this would also enable you to perceive all things as in the nature of illusions, as Madhyamika Prasangika speaks of.

[86:01]

So when you have When you have such deep experiences of Rigpa awareness, and then from that subjective point of view, since all phenomena, since all appearances are mere display or support or manifestations of Rigpa awareness, one would totally equate phenomena of samsara and nirvana. One would not have such fluctuating feelings like, one would not have feelings like fear and anxiety and so forth towards phenomena or experience of cyclic existence of samsara,

[87:49]

nor will one's mind be grasped with intense hope and so forth for attaining liberation and so forth. One's mind would be totally free from such clinging, such grasping at goodness or badness or something to be achieved or something to be discarded and so forth. One's mind would be totally free from such clutching, and one would be able to perceive everything in an equanimous state of Rigpa awareness. And then, when you have such experiences, then one would be freed from what are called the ten types of traps or one could say nets.

[89:04]

These being the net of being bound to concepts and language and words and... And one would be also freed from the bondage of non-conceptual obscured state of mind, aliyana. And one would be freed from the trap of exertion and action, the hold of exertion and grasping. And one would be freed from the appearances of things as inherently existence. And one would be freed from the yearnings for something that is more ultimate, something to be sought from outside, from the kind of desire that something has to be sought from outside.

[90:17]

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