Although we are very confident and sure of the existence of what we call awareness, subjective awareness, we say that we can feel it, we can experience it, we are aware of it, but when we enter into dialogue and discussion, when we discuss the existence of consciousness and its nature with specialists like neuroscientists, then often it poses quite a problem to try to identify what exactly is consciousness. I think it's an area where we need further research. Now, why do we take such concern in all these businesses or metaphysical questions, philosophical

[01:16]

questions, is because of the natural instinct that we all human beings possess within ourselves, that is the instinct to desire more happiness and avoid suffering. Because of that instinct we are inspired, we are inspired and induced or compelled to think about these questions. So when inspired and induced by such instinctive desire, when we engage into philosophical questions, the subjects that we directly deal with are the areas of body and mind. Through our experience, we know that there are certain sensations of pain and pleasure

[02:30]

which are heavily and which are more dominantly related to our body and then there are different domains of our experience of pain and pleasure or happiness or unhappiness which is entirely mental. We also know that if we are voluntarily, if we are consciously prepared for an eventuality to face hardships because of a higher purpose, then even physically we are subject to hardships, we do not feel the suffering, but rather we rejoice in it. On the other hand, if mentally we are not calm and we do not have mental stability and

[03:45]

mental joy, then even we are surrounded in a very comfortable material facilities, we feel very much, we do not feel happy and we feel that time passes very slowly. Because the primary role that our state of mind plays in our feeling of experience, feeling of pain and pleasure and unhappiness and happiness, it becomes very important question for us to

[04:45]

reflect upon the nature of mind and how, if there is a possibility, whether there is a possibility to train our mind in such a way that we can transform it for the better. Because of the mind's primary position, the primary position of the mind in our experience of pain and pleasure and unhappiness and happiness, among all these different categories of phenomena, all these expanse of reality, mind is chosen as the subject here in this sutra and spoken as the subject or as the basis on which the whole inquiry is undertaken. So in the sutra one finds that the mind is devoid of mind. So in this sutra one finds that the mind is devoid of mind.

[06:16]

So in this sutra one finds that the mind is devoid of mind. So in this sutra one finds that the mind is devoid of mind. Although it is common to all the Buddhist traditions, schools of thought, on the question of mind being primary among all types of phenomena, but as to how it is, there are different philosophical explanations, different understandings. For instance, in the case of Chittamantra school, that is the mind-only school, their definition of how the mind is the primary among all phenomena is that all phenomena or external phenomena are not objectively existent, according to this philosophical view. They are mere projections of one's own mind, they are extensions of one's own mind. When you have awareness of an external object, it is not objectively existent,

[07:18]

in the sense that it is not atomically composed, but rather it is a projection from your mind. Now we will take a fifteen minute break here. The question is, what is the difference between Mahamudra and Dzogchen? This question will be explained later. The question was, what is the difference between Mahamudra and Dzogchen? Although ultimately the practice of Mahamudra and Dzogchen comes to the same point eventually,

[08:24]

but at the initial stage there does seem to be certain differences in the emphasis on certain aspects of the practice. The practice of Mahamudra originates mainly through the new translation schools of Tantra. The practice of Mahamudra is based on the practice of Mahamudra.

[09:26]

The practice of Dzogchen is based on the practice of Mahamudra. Although this is the case that the origin of the different practices of Mahamudra and Dzogchen mainly lies in the source of these different approaches, in the sense that Mahamudra approach originated mainly from the new translation schools of Tantra, but it is also possible for Mahamudra teachers who have experience, personal experience of Dzogchen in their own meditation, it is possible for these masters to integrate Dzogchen techniques in one's practice of Mahamudra. This is also true in the case of the practice of Sakyapa's, what is called the Union of Profound and Clarity, Selton Sunchuk, a master who has personal

[10:33]

experience of Dzogchen meditation could integrate certain elements of Dzogchen techniques in one's practice of the Union of Profound and Clarity. The next question, can a student objectively evaluate his own progress? It is definitely possible. As you progress in your practice, you can always relate your

[11:44]

new experiences to the teachings that you have received so far and also relate them to the text that you study and read. This is definitely possible. For instance, if we take the example of the great yogi Milarepa, especially in his later age when he spent most of his time doing solitary meditations in the mountains, he didn't have his teacher Marpa close by where he can always refer to, but rather he had to evaluate his own experiences and progress. The basic approach is first to emphasize on the study and learning of the entire Buddhist

[12:48]

practice and developing a good understanding of the basic approach and the framework of the meditation. It's like laying a proper blueprint, so to speak, laying a proper plan for a future development. And it is in this light that the study and learning at the initial stage becomes very important, so that once you have learned enough, you could evaluate your progress and make advancement in your practices. The next question, Your Holiness, will you please distinguish between the terms rikpa, yeshe, and clear light? They are often used in similar ways. Yes, Your Holiness. According to my own observations, I think when these terms are used in certain contexts,

[14:22]

for instance in the context of Dzogchen practice, they have certain definitions, certain meanings, whereas when they are used in different contexts, in different texts, they have also a different meaning. So although one might say that they have common meanings, but due to different contexts, they also have different meanings, different levels of meanings. I think it is very important to distinguish between the terms rikpa, yeshe, and clear light. Yes, Your Holiness. I think it is very important to distinguish between the terms rikpa, yeshe, and clear

[15:23]

light. Yes, Your Holiness. The term rikpa is further explained into so many ways when we are talking about the rikpa used for explaining Dzogchen. For instance, sal ki rikpa, ngo we rikpa, shi rikpa, the fundamental rikpa, or its manifestation, manifested part of the rikpa, so on. For instance, when you say rikpa, the essential aspect of the analysis of the mind, from that

[16:49]

point of view, you can have a term which is called rikpa. And then the other aspect, rikpa and marikpa, or sem and rikpa, the ordinary mind and the extraordinary mind, the transcendental mind, which is also termed as rikpa. Yes, Your Holiness. The term yeshe, which is often translated as wisdom, it has many different connotations.

[17:52]

One finds different references to this term yeshe in Uttaratantra by Maitreya, in which text it is mentioned that this yeshe, or wisdom, is something that is very basic and which is inherent within all living creatures. So interpretation of yeshe, or wisdom, differs according to different interpretations. Because of these diverse meanings and different levels of meanings and different contexts of practice and teaching, it is very important to develop a good understanding of the entire Buddhist framework as a whole. Here, I would like to take a rest.

[19:22]

I would like to tell a small story here. There was once in Tibet a stupid person who was normally regarded as quite stupid. And his parents told him to, in order to impress the family which he was visiting to, in order to impress them and give them the impression that he is not stupid at all, he is a rather intelligent person, the parents told him that when you first enter into the house of that family, you will see at the door, the threshold, that the wood of that threshold is made of oak, it's oak. So you should point to that threshold and say that it's an oak. So this person, when he visited that family, he pointed to that threshold and said it's oak. And others thought he is very intelligent. Then he started pointing to every bit of wood, wooden furniture and said this is oak and that is oak and so on. So just because there are similar terms used in different contexts, that doesn't mean that

[20:56]

this term retains the same meaning in these different places. So it is very important, not only for myself, I found it very important to have a proper understanding of the different meanings of these terms, how they differ according to the different contexts. This is, I think, also true for all serious practitioners. And I think it's also very, not only important, but also very beneficial to have a kind of good knowledge of the different approaches of different spiritual traditions of Tibetan Buddhism, including all the four major traditions. For instance, according to my own experience and observation, I found the different explanations

[22:05]

given in Dzogchen about the Rigpa awareness or pristine awareness very useful in understanding the deeper meaning, the ultimate import of the term used in the New Transmission School of Tantra, the term called Fundamental Innate Mind of Clear Light. And I also found the explanations of the New Transmission School of Tantra very beneficial and helpful in understanding certain terms that come up in Dzogchen practices, such as manifestations or sports or play. Display, manifestations, display. So I found this type of non-sectarian approach very beneficial.

[23:27]

Next question. Can you talk about the spiritual advancement in the world in this age? The most important thing is to retain your effort and do as much as one can. Another question. The next question is, how to best connect with a teacher for direct introduction? It is very important to experience that kind of direct introduction through receiving inspiration

[24:47]

from a living teacher, a blessing from a living teacher. But also it's important in that respect to have a qualified master. The next question is, how to best practice what technique or attitude to deepen the heart connection with Padmasambhava? The next question is, how to best practice what technique or attitude to deepen the heart connection with Padmasambhava?

[25:57]

The best way is to undertake serious practice, for instance, for a practitioner of Dzogchen meditation. The best way is through meditation to make that heart connection with Padmasambhava. But then here, the definition of meditation differs in the context of Dzogchen practice. Unlike other types of meditations where we are utilizing what is called the mind,

[26:58]

we are involved in utilizing our faculty of mindfulness and exertion. But in Dzogchen meditation, the meditation is rather done on a very non-dualistic manner, in the sense that there is no objectivity involved in it. Rather, the meditation is undertaken at a level where the mind is returned to a very primordial and natural state of mind. So no sense of subject and object is involved in that type of meditation. So again, the meaning of meditation differs in that context. And also that type of meditation has nothing to hold on to. And that type of meditation is not influenced or contaminated by any sense of grasping, any sense of holding on to.

[28:01]

The next question is, Your Holiness, will this teaching be able to help our children in this country? Can you pray for our children? Good. I think let's stop here. Now I'm going to explain the basic teaching. Now, I'm going to explain the basic teaching. The basic teaching is that when we pray, we pray for our children,

[29:14]

and we pray for our parents, and we pray for our children. We pray for our children. We pray for our parents. We pray for our children. When we pray for our children, we pray for our parents. We pray for our children. When we pray for our children, we pray for our parents. When we pray for our children, we pray for our parents. When we pray for our children, we pray for our parents. We spoke of how mind is primary

[30:20]

from the idealistic philosopher's point of view, from the Chittamatam point of view, which maintains that there is no objective existence of external reality. But then many Buddhist philosophical schools of thought maintain that mind and matter are distinct entities, but even then they explain the supremacy or primacy of mind. For instance, many Buddhist traditions speak of two different types of phenomena, two different categories of phenomena, categories of phenomena which are contaminated and fall within the category of cycle of existence or samsara, and categories of phenomena which are unstained and non-polluted, which belong to the category of liberation. For instance, through understanding of the ultimate reality of things, one is liberated. Whereas when the ultimate reality of things are misunderstood and misconceived, then one falls into the cycle of existence.

[31:25]

And also this shows that undisciplined and untrained mind leads to vicious cycle of life and death in the cycle of existence, whereas a trained and disciplined state of mind liberates and releases the mind from the bondage of such cycle. And also certain philosophical schools explain the primacy or supremacy of mind from the point of view of how mind is the instrument which labels, which gives the concept, which gives the designation of all the phenomena. According to the highest philosophical tenet of Buddhism, which is the Madhyamaka Prasangika,

[32:33]

all phenomena are labeled, designated upon the collection of their designated basis. So there is no substantially existent phenomena which exist on their own right. But other philosophical schools of thought, although they speak of imputed phenomena, category of an imputed phenomena, but their definitions differ from Madhyamaka Prasangika. So from these different points of view, the primacy or supremacy of mind is explained accordingly, differently. So these philosophical tenets maintain that,

[33:45]

although they do not agree with idealist philosophers in the sense that there is no external reality, so to speak, apart from the projections of our mind, but they do maintain that external phenomena depend upon the internal mind which labels them, which gives the concept and so on. In our day-to-day life, we know that if our mind is calm and the more calm our mind is, the more stable our mind is and the more happy our mind is, the more feeling and experience of happiness we derive from it.

[34:46]

The more undisciplined and untrained and negative our mind is, the more mentally and physically also we suffer. So we see that the discipline of mind or happiness of mind is the root or source for our happiness. Now, if the peace of mind is the source of happiness, if the discipline state of peace of mind is the root of happiness, then the question would be whether it is possible for us to bring about that peace of mind, that discipline state of mind to its fullest extent, or is it just a peace of state of mind that we have and there is no possibility of further increasing it?

[35:54]

If the discipline state of peace of mind is the root of happiness, then the question would be whether it is possible for us to bring about that peace of mind, that discipline state of peace of mind to its fullest extent, or is it just a peace of state of mind that we have and there is no possibility of further increasing it? Now, if the discipline state of peace of mind is the root of happiness, then the question would be whether it is possible for us to bring about that peace of mind, that discipline state of peace of mind to its fullest extent, or is it just a peace of state of mind that we have and there is no possibility of further increasing it? If the discipline state of peace of mind is the root of happiness, then the question would be whether it is possible for us to bring about that peace of mind, that discipline state of peace of mind to its fullest extent, or is it just a peace of state of mind that we have and there is no possibility of further increasing it? Now, when this discipline state of mind or peaceful state of mind is explored and advanced to a high level,

[37:22]

it is technically known as the truth of the path, which leads to cessation. Now, the reason why it is possible for us to realize within ourselves this true path is because there is a possibility to put an end, to bring about a cessation of the suffering, both of mind and body, the delusions which give rise to the sufferings and so forth. There is a possibility of bringing about that cessation. And the reason why it is possible for these delusions and sufferings to be removed and separated from our stream of mind is because delusions which are the cause of sufferings, at their root is a misconceived notion of grasping at things existing in a mistaken way. We apprehend things as existing inherently, objectively, on their own right. But if we analyze and examine through wisdom and intelligence, we find that this is not the case so.

[38:27]

So when we realize the disparity between how things appear to our mind and how things actually in reality exist, we see through the deception, we see through the illusion of this misconceived ignorance. And through that we will also be able to eventually release our mind from the influence and from the grasp of conceptual thought processes. And this makes it possible for the actual nature of mind to be free and to be released from the influence of negative emotions and delusions, and thus attaining true cessation from suffering and the delusions which are the cause of these sufferings. Now the factors that make our mind undisciplined and retained in that state are called the delusions,

[40:06]

primarily, principally the ignorance which is underlying at all our deluded states of mind, which is grasping things as inherently existent. And this delusion also includes negative emotions like desire, hatred, anger, jealousy and so forth. Now these delusions, together with the negative actions which these delusions give rise to, negative actions of body, speech and mind, these together are known as the origins of suffering. These are called origins of the suffering in the sense that they give rise to suffering. The reason why we call these deluded states of mind like desire, hatred and anger and so forth as negative

[42:25]

is because they give rise to undesirable consequences such as both physical and mental sufferings and pain. And these physical and mental sufferings are spoken at three different levels. The first is technically known as the suffering of suffering, which refers to the obvious sufferings which are evident, like physical pains, which we can easily identify as sufferings. And the second type of suffering is called what is known as the suffering of change. These are experiences and sensations which we normally identify as pleasurables, but they are suffering in the sense that if we pursue them, eventually these experiences will lead to a state of dissatisfaction. So they are essentially a suffering.

[43:26]

And the third level of suffering is what is called the pervasive suffering of conditioning. And this refers to the very basis of aggregates that we sentient beings living in this cycle of existence possess, which is the basis which allows us to undergo different types of sufferings. So long as we are not free from this bondage of this aggregate of body and mind produced by uncontaminated actions, then we always have the potential to suffer. So when you identify the sufferings properly, then you will be able to search for their causes, and you will be able to identify what are the origins, true origins of this suffering. And having analysed, having examined and identified the true origins of suffering, you will be able to develop a genuine desire or wish to be rid of these sufferings and the origins of suffering, to be able to free yourself of these bondages.

[44:28]

And that enables you to generate a genuine desire to seek liberation. And then this would lead you, in turn, lead you to seeking suitable paths. That's everything. So in short, the undesirable consequences of suffering, pain and so forth, since they derive from undisciplined and negative states of mind, whereas desirable experiences like happiness, pleasure and so forth, arise from positive states of mind and disciplined states of mind, and that also from one's own disciplined state of mind and undisciplined state of mind. Because of that reason, Buddha taught in the sutra that one is oneself, one is the master of oneself, and there is no external master. Now, when the question of how...

[45:44]

Then the question of how the truth of suffering and the origin of suffering leads, binds, the sentient beings within the cycle of existence, the manner in which it binds it, when this question is further explained, Buddha spoke of what are called the twelve links of interdependent origination. In the sutra called the Dependent Origination, Bentil Gado,

[48:02]

Buddha, when speaking about how through the twelve links of interdependent origination, sentient beings are bound in the cycle of life and death, he spoke of three different types of conditions. The first is that, in the sutra he said that because the cause was there, the effects or fruits ensued. Now this implies that in order for an effect to take place, there must be a cause. Nothing can exist without any cause or causal conditions. So in order for an effect to take place, there should be a cause. And then he made a second statement that because the cause was produced, the effect ensued. Now this implies that in order for something to be a cause for a particular event or effect, it is not just enough to be existent, but rather the cause should be an impermanent phenomenon,

[49:03]

something that is functional, something that has the capacity to produce something. Therefore he made the second statement that because the cause was produced, the effect ensued. And then he made a third statement saying that from ignorance arose the actions. From ignorance ensued actions. And this implies that in order for a cause to produce something, to produce the event or effect, it is not just enough to be existent and at the same time functional or impermanent, but rather it should be concordant with the effects or events that it produces. Unrelated cause cannot produce entirely unrelated effects. So therefore he said that from ignorance ensued actions. Therefore the implication is that in order for a cause to produce the effect, first of all it should be existent. Then the second qualification is that it should be impermanent and be functional.

[50:09]

And the third category is that it should have the potential to produce that particular effect in the sense that it should be concordant with the events or effect that it produces. Since all Buddhist philosophical tenets, systems, maintain that happiness is produced from positive states of mind, and unhappiness and suffering is produced from negative states of mind and negative actions, all Buddhist philosophical tenets commonly hold on to the philosophical doctrine of dependent origination. So all the Buddhist philosophical tenets will explain or account for all the minor or major changes

[51:17]

that take place in the evolutionary process of the entire universe, that the cause for all these evolutionary changes in the universe takes place only due to their causes and conditions, and no other external causes there. And when events take place or effects ensue, they come about due to the interaction of initial cause and circumstantial conditions

[52:19]

Therefore it is important for us, when talking about causes and conditions, it is important for us to understand the distinctions between the substantial cause, which is the primary cause of an event or thing, and the cooperative cause, which are factors that give rise to, when interacted with that substantial cause, the factors that give rise to the evolving of the event or thing. The following is important. What was the primary cause of the case? When it is said that the first and the last effect are non-existing, nothing that is existing is called non-existing. It is called non-existent, and then when it is said that the second and the third effect are non-existent, it is said that, when we are talking about the first and the last effect, and the teacher will be able to say what he wants to say. So I say, [...]

[53:27]

I say, [...] Now when talking about causes and conditions, we are talking mainly in relation to mind and matter. And matter are physical entities, material things that we can see, perceive, we can touch, feel and so forth. And then there are entirely different categories of phenomena as we spoke earlier. A category of phenomena that belongs only in the domain of experience, like memory, awareness, perception and so forth. So when we trace the substantial causes of these two different categories of phenomena, we find that according to the Buddhist explanations, particularly in the Kalachakra Tantra,

[54:33]

the initial cause of the matter in this universe is traced to what are called the space particles, which were pervading the space prior to the formation of this present universe. And from these space particles evolved the entire material substances as we see now in the universe. And whereas the mind always retains its continuum, and when mind of being interacts with external matter of universe, then the whole evolution of life comes into being as one finds in the evolution theories of Darwin. Now we see that it's the effect or it's the impact of the circumstantial conditions

[55:47]

which makes it possible for a thing to go through a change, a process of change. Now the reason why the circumstantial conditions should be there in the first place is to affect that kind of change. And that kind of change at a particular time, particular place. Now it is in this respect the question of karma comes. Now for a Buddhist to maintain that an event or a thing or phenomena can exist without any cause at all is totally uncomfortable, logically speaking. Nor is the position that there is an initial cause like a creator which gave rise to all this evolution is also uncomfortable and logically inconsistent.

[56:50]

Therefore Buddhists maintain that this interaction between mind and matter takes place as a result of karma. When talking about karma it's very important to understand karma in terms of an active process of action. For instance we know through our experience that all our sensations, happiness, pains and pleasures and so forth come about as a result of active process of action. So having spoken about all these different facets, different philosophical questions and so forth,

[57:57]

having pondered upon all these different philosophical questions, fundamental questions, when we sum up we find that the ultimate message that we get from all these philosophical questions is that we should discipline and train our mind. And the manner in which or methodology through which we can bring about such a disciplined state of mind or trained state of mind is not by resorting to physical methods like surgery, operation or injection and so forth, but rather that kind of discipline of mind could be brought about only through a disciplinary process of the mind itself by generating a wisdom, an awareness, an intelligence within our mind.

[59:01]

That type of wisdom and intelligence could be brought about, could be achieved. And in order to develop a very powerful and effective wisdom and intelligence within our mind we require a faculty of single pointedness that would enable us to channel our energy and attention to a chosen object. For that initially we need a proper foundation of a good morality. So in such light the importance of the practice of three trainings are spoken of, the training of wisdom, training of concentration and training of morality, ethics. So if this is how we could sum up the entire subject matter of the first ceremony of Buddha, the ceremony of the Four Noble Truths,

[60:08]

and this framework of basic Buddhist practice is common to both Hinayana practice, the lesser vehicle practice, and also the Mahayana, the great vehicle practice. So before we go about trying to discipline our mind, I think we might have to take care of our stomach. So now this is time for lunch. Thank you. Thank you. Now this mind which we spoke as the basis for the arisal of the entire universe including both the cycle of existence and also the state of liberation beyond it,

[62:09]

if we take this mind as a subject and examine it and try to search for the essence of this mind, we will find that it is unfindable when sought through such an analytical process. Mind is the basis and source for all events and all phenomena. All experiences in the sense that it creates our experiences of happiness and unhappiness, pains and pleasures.

[63:15]

Therefore, it is very evident that mind does exist. But if we analytically search and examine what exactly is mind, when subject to such analytic process, we will find that it is not to be found. That's why the quotation in the sutra, the mind is devoid of mind. Now if we understand, if we interpret the meaning of the mind being devoid of mind in the sense that mind does not exist at all, then this would directly contradict with our direct experiences. We have experiences of our own mind, we are aware of it.

[64:17]

So therefore, we have to understand what is the meaning, what is the essence of this statement that mind is devoid of mind. It is on this question, the importance of understanding what true truths come into being, often without proper understanding of true truths, certain questions arise, seemingly inconsistencies or contradictions arise in one's mind,

[65:19]

thinking that if mind is the source of happiness and unhappiness, and mind has the capacity to function in such a manner, then mind has to exist objectively. It is not that mind lacks inherent existence. And if mind lacks inherent existence, if mind is not independently existent, how can it have the capacity to function in such a manner? So these seeming contradictions appear in one's mind if one's understanding of the true truths is not complete, not correct. Generally speaking, one finds the presentations of true truths in all the philosophical tenets of Buddhism,

[66:35]

and also in certain non-Buddhist philosophical schools as well in their doctrines. But the presentation of the true truths on the basis of a single entity as the dual nature or dual aspects of one single entity could be found only in the doctrine of Mahayana schools of thought, such as Chittamatra, Mind-Only School, and Madhyamaka, the Middle Way School of Mahayana. Although such is the case, one does find differences in the definition of ultimate truth and conventional truth according to the different philosophical tenets of schools.

[67:40]

The viewpoint being given here of the two truths is mainly from the Mahayana philosophical school's point of view, and that also from the Madhyamaka Prasangika's point of view. In the writings of Longchen Ramjambha, and also especially in the writings of Chö Miphampa, there is explicit mention of how the emptiness view of the Dzogchen system should accord with the emptiness view of the Madhyamaka Prasangika, the doctrine of emptiness according to the Madhyamaka Prasangika. In the writings of the Madhyamaka Prasangika,

[68:59]

there is also explicit mention of how the emptiness view of the Dzogchen system should accord with the emptiness view of the Madhyamaka Prasangika. In the writings on Dzogchen practice by these masters, one finds the mention of reference to two types of preliminary practices to Dzogchen, common preliminary practices and uncommon preliminary practices. An uncommon preliminary practice here refers to what is technically called searching for the real nature of the mind. And this search is undertaken within the framework of three stages, these being analyzing where does mind come from, examining its origin and analyzing the state of mind itself, how it remains in that state, the endurance of the mind, and also analyzing when a state of mind ceases, where it ceases, where it dissolves.

[70:31]

So examining the origin, the manner of its endurance and how it disintegrates, examining the three states of mind, this examination of the three states of mind has been explained from the point of view of Madhyamaka Prasangika's analytic approach. This is comparable to... Except for the difference in the brevity in the approach of one being concise and other being elaborate, this practice is very comparable to what one finds in the Madhyamaka treatises, reference to certain types of analytic processes using logical reasons,

[71:34]

which are called the virtuous diamond sliver reasoning, which analyzes an event or phenomena from the point of view of its cause, and then certain types of reasoning which analyzes an event or a thing from the point of view of its effect, the effect it produces, and certain types of reasoning which analyzes the thing on its own. The definition of ultimate truth and conventional truth, according to the Madhyamaka Prasangika,

[72:43]

when presented or formulated, taking into account the manner in which both non-conceptual and conceptual states of mind perceive them, is that any object or any phenomenon that is to be found as a result of ultimate analysis, analysis which analyzes its ultimate nature, is called the ultimate truth, or any phenomena or things that are established only through a conventional reasoning process is called the conventional truth. But then the term ultimate truth and conventional truth, the term of two truths, is also used in a different way in Highest Yoga Tantra.

[73:45]

And then one also finds a different presentation of the two truths in Longchen Ramjambha's text called Ishintso, at the treasury of wish-granting jewel, Ishintso, in the 18th chapter, there is a very unique presentation of two truths based on the ultimate truth defined as the innate, fundamental innate nature of the mind, whereas the conventional truth or relative truth spoken in terms of the conceptual state, is the most advantageous state of the mind. In other words, the state of mind which is primordial, which is natural and non-conceptual is called the ultimate truth,

[75:24]

whereas a state of mind which arises out of circumstantial conditions, which is advantageous and fleeting, these are called the conventional truth. And also one finds a presentation of two truths in the Highest Yoga Tantra, especially of the new transmission schools such as Guhyasamaja Tantra, where the ultimate truth is spoken in terms of the clear light state of mind, clear light, ultimate meaning clear light, whereas conventional or relative truth is spoken in terms of the illusory body.

[76:30]

So when these two are referred to as two truths, the definition and meaning of two truths totally differs from the one explained or expounded in the sutra system. So the two truths, the clear light and the illusory body, which are referred to as two truths according to the Highest Yoga Tantra, when understood, if we were to categorize these two truths of the completion stage, if these are to be categorized within the two truths of the sutra system, both of them would fall under the category of relative truth or conventional truth.

[77:32]

Whereas the ultimate truth is spoken of in the sutra system, which refers to the ultimate nature of reality or emptiness, if we were to compare it with the two truths as spoken of in the Highest Yoga Tantra, the ultimate truth would be an object of the clear light. So if we were to compare the two truths, the ultimate truth would be an object of the clear light. If we were to compare it with the two truths as spoken of in the Highest Yoga Tantra, the ultimate truth would be an object of the clear light. If we were to compare it with the two truths as spoken of in the Highest Yoga Tantra, the ultimate truth would be an object of the clear light.

[79:15]

If we were to compare it with the two truths as spoken of in the Highest Yoga Tantra, the ultimate truth would be an object of the clear light. [...]

[80:32]

If we were to compare it with the two truths as spoken of in the Highest Yoga Tantra, the ultimate truth would be an object of the clear light. mind is pervaded, is present on the ordinary stage, and also in the process of the path, and it becomes into full bloom at the resulting state of Buddhahood. So from the point of view of its continuity, it is ultimate, so therefore it is called ultimate truth, whereas the illusory body is something that has to be newly or freshly achieved, therefore it depends upon a circumstantial condition, it's more sort of an emergence from an interaction of causal conditions, therefore from that point of view it is called

[81:38]

relative truth or conventional truth. So it is important to understand all these different meanings of the same term when applied in different contexts. But the type of

[82:50]

the type of divine body that appears... In Dzogchen meditation, there are two types, Thakcher and Thogel. Thogel deals with the reflection of that very light that we have been speaking about, and it reflects the forms and figures of the Buddhas, or divine figures there, which were originally there. And because of the techniques of, by knowing the techniques of seeing it clearly with your

[83:54]

naked eye, you'll be able to see the inner reflections very clearly outside, but it's not that it's made of mind, not conceptually made up of forms and figures, it is something there which is primordially existed. Not like the lower practices where you have to mentally create something, creative meditation and what not. This is referring to what is in it, in itself. So, in Dzogchen meditation, there are two types, Thakcher and Thogel.

[84:58]

Because of these facts, since the fundamentally innate mind of clear light is devoid of circumstantial conditions and the pollutions of circumstantial conditions of conceptual process, there is sometimes also a term of emptiness is used here. Now, when emptiness is spoken in this light, then the things to be empty of are the conceptual

[87:18]

process of our mind, advantageous phenomena which come into being as a result of interaction with circumstantial conditions, therefore things to be empty of are not non-existent. Whereas when we speak of emptiness in the sutra system, since the emptiness here is understood in the terms of negation of inherently existing phenomena, a mode of being which we superimposed upon things, so therefore the things to be negated are something that is totally non-existent, so therefore the meaning of emptiness here differs. So does when the term emptiness is used in different contexts, for instance in the context of Guhyasamaja, there are references to different levels of emptiness in corresponding to the different levels of dissolution processes, dissolution of conceptual thoughts, and different levels of emptiness is spoken of.

[88:19]

And also in the Kalachakra Tantra, we find usage of the term emptiness, where the emptiness is understood in terms of emptiness of corporeality, physical material substance, emptiness of We do find different usages of the term ultimate truth, for instance in the text composed by Maitreya entitled Discrimination of the Central and the Middle and the Extreme with a Namje,

[89:24]

in which one finds references to ultimate in three different contexts, the ultimate meaning, the ultimate practice, and ultimate fruit or result.

[89:45]

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