Oh, again, sometimes you might close your mouth. What do you do with your time? Then we forget it. You can close your eyes up, touch it almost up about that.

[01:09]

But it's also very good not to be too meticulous. From a straighter way of saying, you know, X. It's more about these postures, just do it almost as second hand. You know that? And also, well, cryptic aids. That was the secret teaching given to us. It was not that I was deaf. You took on this and came up to that. You had a cryptic aid. You see the special teaching says, people are far from all. When you go today, almost your tongue will start feeling numb. But here, I'll just present with a very simple look.

[02:15]

There are not too many details we can already offer to you. It's not basic. Basically, basically a lot of our come against our mind is. And the back of your mind is. If your mind is rather very self-conscious about your come, given your come is in a right posture, your mind is out there. In other words, your mind is the type to get the come, get the come. But in the same kind of approach, you know, you don't curl your tongue up. And the trouble with this is, if you stop thinking of all the tongue-curling, all this, you put that, you're coming out of nowhere. So, it's like the mind should, well, the two, I guess, the two, the A, [...]

[03:22]

And if all you do is bring up your mind, if your mind is in a very good state now, if all your body is relaxed, if all your direction is under a sense of relief, well, the mind is there just because. Actually, the mind is more important than the way that we recognize our position. mind of the person. Is that clear? That's why I'm so keen and more and more contented that actually the posture is connected with you. It is in one way said that your posture should be like the arms and the torso of your body should be like the mountain. Also said that your view should be like the mountain. Number five is Generally, when we begin, for someone who is not so comfortable, we just have to stop and make a visual eye look.

[04:49]

Because when there are any distractions, we might be happy to just quietly close our eyes and essentially just stay in a soft spot. I think that's what's going on. [...] Because the main point of meditation is not to enter into some kind of a state of blockage.

[05:52]

You know, it's not like a state of anger, like a state of bliss or ecstasy, but more really expanding, opening up, really, to just be with things, you know, to really don't shut the senses in your business, but to remain Keep your eyes open. Also, when you keep your eyes open, you look for a sleep. It's like you keep your eyes closed for a long time. Sleep. Now, particularly, you join your wrists. You say, it's sleeping. Just open your eyes. the gaze will hop into the stomach. And when you are, for example, keeping empty, when you bring your gaze down, about 45 degrees, meters left, applause, applause.

[07:04]

But even then, The gaze should not be focused on anything, because if you stop looking at colors and different things, you know, having some consciousness, it can cause negative techniques. The gaze should be very soft, but very much pervasive. And you see, the gaze is like an ocean. Like the ocean of protest. That's compassion gaze. Have you said that many of your bodies are still closed? Now, you know, there is even a very great significant impact here. Because according to Dzogchen, especially in the practice world for Theravada,

[08:08]

which is related to the practice of human philosophy. It is said that all the luminosity and the potentiality of the luminosity at the moment of realization are actually set in our hearts. And that is the very work of the Deity. We are the brain and the control in the heart, the mother of the Buddha. But actually they are what is called the luminosity. They are particularly central. And that, in a sense, if you use the example, it's like a lamp, a little candle you put in a vase. You don't see it from outside because it's in a vase, but from the top of the vase you see a little light, isn't it? The top of the heart is to make eyes. So that if you keep your eyes open, then your wisdom time will start opening.

[09:11]

You keep your eyes closed, it will start opening. That's fine. You have a seat. You close your eyes. And also when you come up with a clap, you never know. Ah, you see a clay. That's no-no-no. No-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no-no which his eyes broke open through the eyes and his nose. He said, wait. I remember once this one fellow, and I was teaching reality. And he said something stuck in my mind. He said, the doctrine, you put your consciousness into your eyes. And your eyes, look at this. But this also has a very inspirational quality, creating a kind of inner spaciousness, particularly when you look at a star.

[10:30]

And you don't feel the spaciousness that the outer star can inspire in the inner space. which is the inner echelon of the space that we think that we have. We defer to this field for the use of the crevice. We can adapt to this thing as it works for reduction of cracks in this area. Now we're going to look at the sky. This is the blue sky. what you're listening to, you're doing yourself much better. Then you look on, you see the church. And you see that in our life, it's a practice that is like one of the main practices. In fact, you look at the church, that is the practice of skydiving.

[11:32]

It's a very important practice. But for me, it is different. It is different. You know, you need to find your reaper, your pure awareness, to be all around this space of your dhamma. Okay, so, try to keep your eyes open. But then, you know, remember, as you're catching your senses, just leave your senses very relaxed and open. So much so that whatever you hear, you leave it very eerie. But if you see the state of the spirit, all the senses just put up. You see the texture, the last step of the flavor, just leave them as they are, but remain steadfast in the state of your awareness. And this is the cost. It's to be introduced to the view, using the spirit. And in many ways, the practice of Dzogchen meditation is intimately connected to the view.

[12:34]

So even though here I actually talk about the practice, but you find that it's very much that view. And the more view you have, the more, at least, the more you can just simply remain without any captions. Because if you're not going to read, then you read that kind of method like watching a movie. Right. Right. Or I think the breath itself is not going to help you. hard meditation, not the one that we live in with nightmare, but help us to purify your ordinary mind and to bring in the more pristine and pureness, which is positive, mindfulness, and present, pure breath. Keep it there. So, there was people who asked me specifically last night about the instruction of practice, before I went to some of the schools, to ask them what was going on.

[13:51]

I did play a little bit. I remember, when I did lift, there was a lady actually, who could talk to people about meditation. And as we go to the talks now, I'm going to go back a little bit. And I start mentioning about practicing three goals. The body, the posture. Now, what about the speech or the voice? The relation to that is very much sometimes, you know, when you keep your style of work, you breathe at a point.

[15:03]

You talk, you practice very, very relaxedly. All the focus is on the body. That's where you might be looking on. On dreams, the voice, spirit. And also, for example, you have powerful. When you look at this in general, and it's obviously a secret, you use the lowest values. You have to challenge it. You have to challenge it. Try to get it. Try to get it. Fall into it. Put it in your heart. So when you challenge, you leave your mind in this state for quite a bit, and you rest, you kind of notice that your mind is being a natural sound. And it is said that even the syllables of the doctor, they have a very deep lesson to the channels. According to the inner thought process, all the inner channels are actually shaped in the syllable of the mind.

[16:10]

But when you turn the lid, you actually open these channels, just causing the flow of energy. This is the same thing. Do you understand? And it's also said, for example, that human beings, we have this wall. That's why we produce sound, because we produce channels. The first marches, the first marches, the first marches, the first marches, Now Nagas mantra is now to bless the speech. And the nocturnal practice is now to begin every morning practicing to bless the speech.

[17:16]

Whatever comes to the day is blessed. And this is what I do sometimes in the retreats. First they do the songs that I read today, and then they do the maxims, and then they play. It's a little bit better for me. [...] Anyway, so what I'm saying is that we feel very sophisticated speaking into sound because we have these channels. If you do not have those channels, you're not able to produce those sounds. So in a sense, the vow of Amitabha Siddhartha not just has the effect to be open. That's one.

[18:16]

And then also what you use when you're chanting, particularly when you use breath, you use pump. Like for example, like you're going to do that. Because it has a very powerful effect, actually working on your energy. So that after you jump in the mountain, for example, your mind is open to the passion. It's more of a real state. It's the shamatha shimokawa. Power in the peace. So you can do the action. Come to the passion. that you use it for.

[19:18]

Particularly if they are very nervous, if they are very tensed, or if their emotions are not very good. The voice is there. It has to be a tempered emotion. Pure spirit. Is that clear? That would be all I'll put. In a sense, the voice is very much the voice of the spirit. It brings the body and the mind together. making points. It is that communication. In fact, Amy, the people who did it, all the visitors are masters. It's good meeting. We're also doing it with angry brain. Peace is up now. Now there's one problem. I mean, you can do meditation, observe the past. You make the repetition of the letters the speech of God, of God, of us.

[20:25]

That also is not enough. And that also, most importantly, is not enough. It might be that they could stay in the Christian Catholics. In fact, it might be that they could stay in the Christian Catholics. Do you understand? It might be that they could stay in the Christian Catholics with no problem at all. And here, the main thing I want to hear it be, is there is a quote from both Mahamudra and Vishnu in the book, with the saying, which I quoted yesterday, we belong still to the water. That's how it is. It is the same that the nature of mind is such. If you need, you may not always escape. If you need your mind, you may not need your mind. Letting your mind, whatever arises, if you just let it arise, remaining in your state of equanimity, in that way, with that kind of spaciousness and openness, you allow the mind to be naturally, you love activity, devotion.

[21:43]

Then what happens, slowly, slowly, the confusion of mind is all, and you find it is. So in this way, the main attitude is whatever the main problem that arises, because when we are practicing, we cannot distinguish. The thought becomes more like you. You become the thought. As you become the thought, you don't have so much power over the thought. You understand? It kind of tears you. It tears the mind. So here in this particular case, he did remain steadfastly, and whatever arises, don't be perturbed by it. Let rise thy. In fact, for example, when this great master, Hiroshima, introduced me to the United Population, he said, what we know rises, arises, rises, rises, and rises, [...] rises.

[22:47]

and just deep, pot-like as in the sky, and glad-like as in the sky, and between them. This is what God's sign is going to show. Canceling this thing, cancelling this goal, this goal, there are many, there are actually several things, here's what I'm going to say, but this particular goal in the life, cancelling this goal is very much. So J.M. Hayes has said, whatever rises, if you lead the rise in the life, the rise is a little greater than anything. If you write in the water, the water itself, it looks that way. That's the nature of life. If you believe, you're ready to not just think in your mind. Whatever lies within, it lies inside. It's that you all have to say, right? Something that we have to quickly, too fast. Either hope or fear or doubt. We always ask the past being again, that the understanding of the past being is thinking, thinking of the past.

[24:02]

So here the really, the really thought is not a problem. What arises, let it be. If you start thinking of it, let the thought arise. You just simply let the thoughts arise. Whatever arises in the ocean, just let it arise. You just remain, just watch them. This is what Suzuki Ryoichi said. You see, when you give your harisya, the kaoshi of harisya, the stations of merit, is to control them. And if you go to gravitate, I'm not getting the quote exactly. We need to control kaoshi to give us stations. To give your sheep a cow, a large, spacious meadow is the way to control them. That's right. Not pasture. Because that gives you space.

[25:18]

That is called human. Human is giving space. Because another definition of human is that we give space when there is none. Of course, that is human. When you reach the certainty that there is no space at all, then you give space. That's called human. Just like that. You don't... When you're not spacious, you stay, that's fine. That is the most difficult part.

[26:35]

Even as you sit here. Some of you have a very, some of you have a rather loud cough. Others have a subtle cough. which is to say, there are gross objects that come back to life. You can see it. Not the worst thing, but a little topic. And you see it, and you see it, and you come below. And before you even know it, it's like, often when you think, it's very interesting, when you think, it's always, there's a protection. It protects us. How can we help ourselves? No, because I don't make sense here. I can't make sense what is right, what is wrong. Does it make sense? Does it not make sense? The kinder you are, the more interesting you are. The kinder you are, the more interesting you are.

[27:37]

That's why in the Jyotish we say we are not forerunners. We rely on the message of the Master rather than on the personality. We rely on the actual meaning of the New World. If you listen to the real meaning of the New World, even the meaning, the real meaning of the California being, And then finally, you rely on your wisdom mind, rather than on your judgmental mind. You rely on your wisdom mind. This is the way to listen. In fact, something that is really very much emphasized in your people is how to listen. You can hear.

[28:42]

In fact, as it says, more and more you listen, more and more you hear. And more and more you hear, the deeper you reflect, the better. Also, there's a tendency for us, again, this is what I've recently been working on, The tendency that immediately you hear something that you've heard before is the tendency to switch off. And I understand this one. I've heard this one before. And then you don't see the stuff. You don't listen. Because it's not a repetition. Especially the same thing. You listen even more so. And you just more carefully, then there's here.

[29:46]

That part of the man got more and more . Is that good? All right. So could you ? I've noticed quite a bit of resemblance to vipassana, which is what I have practiced. I wonder if you would comment on that. Yeah, all kinds of similarities. You know why? It's because it's with this... Vipassana comes from this wish. Vipassana. For example, Dzogchen, dhoti, samatha, vipassana, and so on.

[31:05]

So much so that sometimes Dzogchen is said to be maha-vipassana. There are some masters who use the word actually samatha, vipassana, in relation to Dzogchen. Like the previous Dushyamana Guruji and the present Dushyamana Guruji, Vastu. But there are other tokimaks that don't use the samadhi path. They use a different technology. And also in relation to this, you have to stick with the first step in your practice. Let me hear what I kind of understand. that you have a clear practice that you are used to, like walking, breathing, or a technique. And in a sense, this practice is like the next stage of that.

[32:08]

It's like when you have all that practice, like walking, breathing, or walking. After a while, you will find that presence, to your awareness, to drive it, and to self-practice. And you don't necessarily hang on. Just relax. Then you've got to waver again and get the strength of breathing. And when you keep practicing this, the first step is that you begin to slowly experience coming and going. Not coming and going. And then slowly, slowly, less coming and going. Even coming and going is all right.

[33:10]

You know what I mean? And after that we develop a certain state, this is called Samatha. sheeting in the state of peace one joke she's got left in the state of stillness they can remain it's you know you're we are able to rest the state calm and peace let me write and that in the sense to get that peace to stay honest so that your mind is cast a dress you don't need It could be negative as well. It's not what can really be believed to be my perception of state of peace. Then if you keep practicing from above, from that state, you find that first what one tends to do is one tends to practice, one tends to actually try to find peace But thankfully then, you always associate meditation with still being silent, being calm.

[34:20]

You understand? But then after a while, you realize that one is not restricted. In fact, the vipassana is when you can move, when you can talk, and you find silence. In a sense, the movement does not deteriorate stillness. That only enhances what you see is stillness. And finally, let's call it mayowa. Mayowa is the state of total stability. When you no longer perturb and when you become this, you no longer drive of stillness or trance acts. And then, slowly, when this practice is perfect, when it is more integrated, then it becomes more integrated in life also. When you rise from death, then whatever lies in here in life, when you begin to find it, it is not a step from practice.

[35:23]

It is not a step from practice. Practice and everyday living are not steps. One is able to breathe, breathe contemplation. meditation, non-jewish meditation, you get into that, by eating, by sleeping, by walking. You know, they'd think of a story, they'd present a story of a master and a student, and he'd come to say, and he'd say, like I said, he'd present to you, he'd say, he'd improve on the story, and I'd say, no, the story goes that way, and the student would ask the master, how do you practice in that way? And yet they're not. He said, well, by eating it, parents are still cringing about it. And then he says to the pastor that everybody does that. He says, you know, everybody does that. Everybody does eat when they eat. Sleep when they sleep. So the famous saying comes, I eat when I eat. I sleep when I sleep.

[36:26]

Put your bag in the couch. The innocent is no you. You are the God. You become no longer ego. As Suzuki also puts it, effort without I. There's no I. It's just universally. That's bodhisattva action. When you just believe whatever you do, you become that. And you become very effective. This is also what we discovered in the business communities. One of the most effective way to work with success is without I. Because ego is one of the biggest obstacles to success, actually. You know what I mean? It may seem strange, because in some ways in the business world, ego is very dominant, but it seems, especially in business schools, they actually teach you that all the things that you can, you know, the least most important that you need to bother about is,

[37:35]

So that would mean a very small network. If we get out. Okay. In a minute. In a minute. But where is that? What becomes for us to have a break?

[38:59]

We should be, as if you're standing up, you should just be in there dramatically, but you run away. You should just be there now. Now, it's only if, in some way, if you do, you come back up and get up and bring something to this. You should just be there now. So, close the door. And you can relax so much there. You'll be seated on the edge of the throne. You'll be seated on the edge of the throne.

[40:03]

You'll be seated on the edge of the throne. Let all people join me in the fight, Abiding one night in peace. Let all people meet each other again, And all my sins shall be gone, and all my sins shall be gone. And all my sins shall be gone. and it was more of a challenge than it was ever going to be.

[41:14]

But I'm glad that we're all together now, and I'm glad that we're all together now. I'm glad that we're all together now, and I'm glad that we're all together now. And when your lover loves you, it's your own love, [...] love. But the last, all of us together, can accomplish this again, all of us together. So, Father, please do not leave me suffering. Let me pray for you, and let me pray for you.

[42:16]

Let me pray for you. Let me pray for you. Let me pray for you. Jai... [...] The Lord is with you.

[43:33]

The Lord is with you. The Lord is with you. The Lord is with you. It's very close. It's just all it is. It's a killer animal. They are all kinds of jukers, catching some jukers, and it's beautiful, and it's got the landscape.

[44:36]

In the middle, there is the fishing rig, the fishing rig. There's five main opportunities, exclusive forage, fruits, cows, and all kinds of jukers. There was a famous one of the stars. On the central branch of the Jewel-tongue is taught by eight kinds of magic doctors. The Jewel-tongue is taught by eight kinds of magic doctors. Thank you. Thank you. you know [...]

[45:54]

Thank you. I think it's important that you guys get to see the world that we're living in, [...] the world that we're living in. Ho ho [...] Let us pray.

[47:26]

Let us pray. [...] Amen.

[48:35]

Thank you. Thank you. Thank you. Heyyyyyyyyyyyyyyyyyyyy

[50:49]

Thank you. What would be our own games that could have been faster? What would be our own games that could have been faster? Thank you. Oh, my God.

[52:55]

Oh, my God. Oh, my God. Just bake it. First of all, as you already know, it's good to remind ourselves that the devotional teachings about the idea of a devotional retreat is divided into three.

[54:04]

Outer is Sunday, Inner is Monday, and Steeper is Monday. And it needs to be Monday, [...] Monday. And so that leads to the realization that the movement, which is more for a lady person, for about 85% of the realization of the movement, this is quicker. So, yes, I'm not going to do that on this occasion, but this is a great concept, and it is great. And you give that to the great Dr. Master fucking McKay. He actually brought all the new tech shit, all the new tech shit I thought you should have, all the new tech shit. He brought in a really succinct and a really good new manner to understand. And that was the teaching that we kept up with. But the point is that it's actually, there's a 500% new Dharma.

[55:07]

He can actually express the three principles of the methodology in recognizing that he is the accessible man. There is a lot of insincerity. He speaks about the transmission in the world, which I probably may have done before. I shall not get into it at all. That's the text that I want to share with you. In my recent teachings, I've been very much basing this three-class mission on the teaching of cancer. And so that all the stories about three-class missions, from all these times, I've been speaking about cancer. Depending on what the teaching of this is here to say, I'm trying to say it's kind of hard to say it. I'm trying to say it's very interesting for me. in order to realize, for example, which is to realize the actual wisdom state of all Buddhism, the master state of all Buddhism, in order to realize that there are no pre-rights to deduction.

[56:21]

In order to realize that there are no pre-rights to deduction. And I've seen that it works, but it doesn't work. So, here we go. First, the word . In fact, recently I had a job on the , which is very much what is called . which is the main teaching, which is all about the text of the Bible. This In that, when I explained, actually I explained the whole title, not the title, one whole day.

[57:52]

I just said one whole day of Dzogchen, the meaning of Dzogchen. It's extraordinarily expositioned by Deaconess on the meaning of, out the meaning of Dzogchen, getting the meaning of Dzogchen. Dzogchen as the Dharma, Dzogchen as the path, Dzogchen as the fruition. Anyway, so, Dr. P, scratch it, because this is a new connection, sorry. That, that the word japa-central can be explained in such a profound and deep way, that in one word, to understand the very true meaning of it, even the word japa-central, In a true meaning, in a sense, you will realize the truth also. In fact, it is said that there are extant philosophies to say that everything in this world, that is of samsara and divine, are known by day and by night.

[58:59]

Names and words are made in different and different ways. But there are certain words and names, like verbs, like . which don't have very much meaning. But rather, somebody gave that name in order to identify that particular object. And the later on, for example, that kind of tradition got established. They may never use that color, or whilst they needed to realize what that is. That is one form of name of a word. Whereas there's another form of name of a word which actually comes from the meaning. The meaning itself is expressed by the word. The word actually expressed in it. So such a word is the word Dzogchen. It is sometimes Dzogchenpo or Dzogchen.

[60:03]

From Dzogchenpo, Chen, making Dzogchen. Now, Master Lecturer Chögyam Trungpa Rinpoche has used, in fact, coined a new word. It's called maha. Maha for chen, agni for chok. At least, Trungpa Rinpoche didn't coin it altogether new. We've discovered in the writings of Jimen Impa that Jimen Impa, in some of the writings, when he seals it, he says, like normally said, you know, auspicious, auspicious, several mandalas. There are some writings that in which he began by saying maha-hati. So that maha-hati does appear every time. There is more to bring this back. He promoted, he translated ati as throat, and maha as chin, throat, chin.

[61:06]

So therefore Dzogchen and Vapakantya are the same. They are not different. So this word Dzogchen will actually resonate with me. The real meaning of the word is simple. And if you were to first state the term and what the Dzogchen actually means, it is very simple. If you find that the term Dzogchen is more translated by early Western Buddhist scholars, they have translated the term looking at great perfection. But then later, by talking to Pungpa Rinpoche and others, Bhakti Lama also began to understand the nuance of the English Standard, began to interpret it with great completeness. Because in Dzogchen it is written as a sense of great completeness. It means in a sense Dzogchen is the end. The end is the grand scenario.

[62:09]

The end is Dzogchen. Do you understand? Now I always stress this very much when I teach you that when you start using the term Great perfection, described Dzogchen. There is a little bit of, how do you say, there is a danger in that German translation. Because when you say perfection, normally in our understanding of perfection is something that we always feel that we are not perfect and we always think that perfection is the final goal. But you need to take some ambition, super ambition. So that when you start talking of Dzogchen, it is true meaning, it's not that kind of perfection, our goal that we need to attain, but rather perfection here means it is already self-perfect state. That on the absolute state of Dzogchen, that everything is already self-perfect.

[63:13]

The self-perfect state, it works. Dzogchen is self-perfect state. Is that clear? Now if I want to take the back words a little bit further, because I always try to do is to actually feel the land, feel the world, see what it feels, you know, how that feels. And that's, I mean, it's very helpful. It's not going to say the word drop in Tibetan. Drop, the word drop means complete, complete, you know. Also drop means everything is gathered in and cleaned into, like an essence. in comparison to the state of what I was in the state in the gallery and everything. That's all. So in a sense, all the teachings will go down. The essence, if you cream all the teachings, teachings will go down. Cream will go down. The very heart, the very juice is gone. At the same time also,

[64:20]

you can approach in one way that if you were to talk of the teaching of the Buddha, Buddha, even though, this is not his job, he says, he said, when he attains, in fact, a course, When you go there, attain enlightenment.

[65:31]

You know, like a devotee tree. When you can't complete the state of enlightenment, there's a very famous declaration that he made. He said, It's a very famous declaration. It is, sat-shih, sat means profound. Shih is peace. Chö-dhar is pure elaboration. Sih, realisticistic. Vrsa is luminosity. Nidra-shih, which is uncreated, unmanifested. Natural. Dush-dhar is nature-life. Chö is dharma. Dak-yéh, I have found, I have discovered. So that is what, yet to whoever I might expound it, is Nobody's going to understand it. Nobody's going to get it. So therefore, I'm just going to take a step back in the forest and try to find it. Because he realized that that state of torture, that it actually constitutes the actual wisdom mind.

[66:36]

Now, if you were to look, you see the Buddha, the heart of the Buddha, how Buddha's actual wisdom might have stayed. That actual wisdom that really is living in the heart of the enlightened mind. That is all. If you were, you know, you know what I mean. That people. And that is something so . That is something beyond the world. As I said, in the, for example, in the Heart Sutra, in the Tibetan version of the Heart Sutra practice, prior to the actual commencement of the Heart Sutra, there's a four-line homage. to the prajnaparamita, the mother of all buddhists, to listen. It says, . Ma is artiness. San is thought. J is vulgarization. J is love. And here at poverty, Muslim God is beyond word, beyond thought, beyond vulgarization and predication. Mati is unborn and un-sneezed.

[67:48]

It's neither. Since Namo never died, you know, it's outweighed. Skylight, very excellent skylight. Yet, even though it is empty in essence, but yet who realized, like if you were to ask the question, this is what Rinpoche always said, if the nature of your mind is empty, if you realize endless mind, then who realizes? is the wisdom, what is called social reality, is the self-discerning, the pure awareness, the wisdom that sees itself, discriminative awareness, a wild wisdom nature recognized. But that wisdom is beyond mind. It's not the realm of mind, as great bodhisattva, Shantideva, he said, absolute is beyond mind. That which is within the realm of mind is called relative. Actually, beyond mind. That beyond mind, the state of the wisdom, is beyond mind, the state of the body.

[68:51]

But that, actually, the wisdom, you see, I mean, how to say, the discriminative awareness of our wisdom nature, of our Buddha nature, actually sees that actually. So, you see, Buddha, with his own wisdom mind, wisdom, how to say, awareness, recognizing it. But since it's beyond word, beyond description, it's impossible to tell it's not. So that's why, traditionally, it's that the Buddha actually retired from the forest, slightly . And there's one version that normally told is that the Buddha felt that nobody interested in the teaching, so he felt slightly dispirited. So he went to the forest, stopped practicing, passed himself very calmly. the emperor of the Brahma, the king of the gods, read through his mind the sense of resignation and came down and prayed with a very, very high seat and a large seat. and start gathering hosts of gods and Asuras, Gandharvas, all kinds of demons, including some new myths, and turn down to earth and request new legacies, offering the right-wing conscience, the leader of the right-wing conscience, and the drama of the thousand-piece dog.

[70:08]

And then to the church to speak first, to read the Dharamsala, to talk of the four new truths. That's the original version, but according to Chen Shenzhen, more increasingly, in a sense, he realized that actual Muslim state is not so difficult to communicate. So Buddha kind of read it and found the skeletal way. In order to teach that, we have to use Because we are in a state of concept and words and things, we must use them. How to use them? How to use them? So according to the people of the different capacity, we develop different methods. Do you understand? That's why all the yamas we develop as different ways of realizing. But in many ways, you really look into the teaching very deeply. You have the understanding, for example, the understanding that if you put it this way, if you're not spoiled by the flavor of the temple, you will be spoiled by that.

[71:16]

Then if you look at any teaching of the base teaching of the Buddha, it will need to resonate. Like if you were to say the teaching of the egolessness, for example, which is an argument that it's not good. But even though on that level the emptiness is not emphasized. But yet, in reality, is that if you really, truly realize egolessness, if you do not realize certain amount of emptiness, you are not going to be able to realize egolessness. So even though emptiness does not emphasize emptiness, it does imply it. So in that manner, emptiness does not imply it. Now, what I have proved is that you see, if you look at, is that, first of all, what is the main problem for us to realize that we live in nature?

[72:20]

It's our ego, which is our unnatural self, which is not really our unnatural self. We seem to play devil with us. That's why we need to have to realize that that's not our real self. It doesn't really do you any good at all, this ego. So that's why you have a great conversation with people saying, I hate you. You know, you put me through so much trouble. I hate you. I hate you. I don't want anything to do with you. That's what kind of in the behind the scenes, you engage in the sublimation with people. And also, too, for example, practice of shanata. You calm your mind and you see clearly through vipassana. Analysis, one begins to realize ego is the one's being. That's that. Then once one arrives at egolessness and realizes the empty nature. Then one comes to want to discover the next practitioner of Buddha that want to talk about Buddhism. And this is what is emphasizing the third turning of the way of the Dharma by the Buddha, and particularly in the talk.

[73:29]

But if you look at all the tantric subtleness, what is most important is the generative face. Generative face is from the realizing that one's nature is Buddha. And then you dissolve all your confusion and all the unnatures into the state of absolute by either saying, ah, oh, so what here, so what here, so what here, which is the dharana, which is the resolve of perception into being very nature emptiness. You dissolve that. And from this, out of state emptiness rises to many various life forms. This compulsion emptiness re-united is crystallized into deep satsang, which is the reality of Buddha nature coming to birth, giving birth pyramid, So that in Tantra, if you really look at it more clearly, what is the main emphasis of Tantra is Tantra is to work with your Buddha-ness directly, so much so that if you actually believe in your Buddha-ness, you make your Buddha become alive. That is the practice of Buddhism.

[74:31]

Buddhism is not so much creating a kind of world, a fantastic world, where you try to see the world differently, or see yourself in a kind of view of six senses. Not at all. Those are all symbolic. But rather, to really realize your Buddha-ness. So the tantric approach is that you try to see yourself as a new being. And then in the dissolution phase, which is what's called the first generative phase, giving is something translated also as the development stage. And that resolution-based Zogrel is sometimes known as the completion stage. Different psychology, different terminologies. In the stage of Zogrel, you have the creation and which is the killing. When you dissolve everything back into the state, actually, one discovers more than half. And it's from the Zogrel comes doctrine. If you look at the Zogrel teachings, the Mahayoga teachings are like the killing. So what I'm trying to say is, the main journey directly to your body makes.

[75:39]

And now in Dzogchen, then the emphasis is, it's all the same, nothing is changed. Dzogchen doesn't negate anything. Everything that is top of all the TCG is perfectly fine. It's complimentary. But what in Dzogchen is you're coming to the thought, What makes a person alive? The heart. The life. So that's what makes Buddha alive. Buddha's heart. Buddha's actual wisdom mind is those. So that when you introduce the view, if you're introduced to that primordial experience, the experience of your Buddha, by a master who holds the tantrum, to a student who as a result of the past ask for reference, and purify, come, and because of the openness of heart, when the meeting of mind and the heart takes place, the Master who embodies the what for mind where transmission, transmits either mind, or through science, or through the word, transmits this unaltered view, which is the activist mistake behind.

[76:48]

So the uniqueness of doctrine extension often put is that whereas in other teachings, like, for example, the view of emptiness, the plurality, the same, but in Mahayana, it's the same, but approach, whereas in, for example, other teachings, it's more deductive. You arise at the realization view, but when it's operative, it's not deductive, but actual experience is unclean. So they think Dzogchen, the most important reason, is that. Is that clear? Good job. So, if you would talk about it in a kind of a more chronological, on a gradual level, part teaching of the Buddha, if you look at, for example, according to the Hanjur Nyingma, according to the Dzogchen of Buddhism, which is also taken by the third kanto, the third kanto, who actually adopted this view of It's actually a view of this approach, and it can cover the Mahamudra tradition.

[77:55]

Therefore, there exists a very close link between Mahamudra and Dzogchen, so much so that these two lineages are known as practice. Clear? Yeah. In many ways, you see, different schools excel differently. For example, the . And the second, they excelled the scholarship. Really incredible. The scholarship to the scholarship and to championing the mind and the intelligence that arrived at the view. Whereas according to the Mahamudra, it's not that there is not the study. The scholarship is very much there. But more emphasis is truly through the master approach. It's known as what is known as the Pandita approach, and the yogi's kusule approach, the yogi's approach.

[78:56]

The Pandita's approach is through analysis. But analysis is not 90 human, no Freudian. It's not different, not that, not California. I wouldn't say 90 Freudian, not 90 California, not whatever. Not analysis which is based on gathering more, I have to say. But analysis that's finished with analysis, that kind of analysis, is through that approach, the funny approach, sharpening, so that you understand more and more, so you understand your mind. And that funny approach is the, and for example, what is important also to realize here, it doesn't mean that the only, that the or the Mahamudra, Jyotsin alone was taught it, and the groups and the succubus, okay, and that really be nice, not at all. As my master, John Kent, he always said, he proved that all schools are true to keep up with it.

[79:59]

If you're looking at the lineage, there's just one very simple answer, is that there are masters in all schools who pretend to be nice, which means they work. So that approach, this is the scholastic approach. The rarest in the Mahamudra doctrine is this approach, what is called kusli. Kusli is the yogis. Se is analysis, right? In some ways, vipassana is checkup, analysis. It's not reflect, it's analysis. It took up into simply resting when you made the mind. So, through this approach, the view is for a realization. So, what I'm trying to say is that there exists a very close link between the mind and the thought, because somebody asked yesterday, what is the living mind before us? So much so that in the Dhimani Vastena, it is inspirational in a relationship between the Dhamma and not unity.

[81:06]

It clears the dhatini practice. In the lineage prayers, you can listen to them. You can talk to them, or practice the prayer with your father, or with your brother, and pray in the form of that, and you can talk to them. It's a simple practice. In that one, in the lineage prayer, it says, He is wisdom, kindness, and kindness. That is six. is that actually the indivisibleness of the Mahamudra Dzogchen is the actual face of the wisdom of the Buddha. The wisdom of the Buddha is the face of the indivisible, realized Mahamudra Dzogchen with the face of the wisdom of the Buddha. So you find particularly through the kind of lineage of the Devakasana, the Devakasana, it is very close even between the Mahamudra Dzogchen. If you really look at the Mahamudra teachings, the teachings,

[82:07]

They've all been spoiled by Chökyamuni. [...] I don't like the word Kinyana so much. I prefer to call it Theravada. Theravada tradition or more, I like to call it the more fundamental tradition. That's why I put this up to you. And then Vajrayana. But if you entirely divide it, it's the Kinyana or the Theravada fundamental tradition to divide to Sarvacayana practically. Sarvacayana is more religious, not psychologically typical. practical with the school cycle.

[83:08]

And that is the . Very much practical. In a sense, . And that is the approaches for people who are just more . And then in the behind, What is that person? You know, here in San Jose, there's one, but that makes three. So leading six, the tantra is divided according to the enigma approach of six. Three outer tantras, which are kriya, tathaya, and yoga. Or kriya, charia, and yoga. Then the inner tantra, which is normally known as tantra, yoga, tantra, is according to Dzogchen's book, is divided into three, known as outer yoga, inner yoga, and sacral yoga. So the ,, which is the is desirable.

[84:10]

So that's why also the word has a sense of mountain. If you reach the topmost, that's up. So that kind of sense that, for example, to take the students gradually through some of the practice, Vipassana. And he will always talk, Shamatha Vipassana, like a kikage. Then to the Bodhisattva, to the Siddhartha, to the Siddhartha, all that. And they will calculate, also cookies, which that when he died, one of his main uses was for texting to teach the long-distance transmission. So he gave the transmission of . So you don't want to get attracted with the talking. So the talking has two meanings. Actually, the true meaning, the real meaning of talking is . So that's why the word absorption has two meanings. The essence of all, which in some terms is called . It means that all teachings are guaranteed to be decreed into the essence of the Buddha.

[85:16]

In fact, those teachings are said to be not only the heart or essence of the Buddha, but teachings of all the teachings of the business world, the heart of all the Buddha. The Buddha is deeply in love. At the same time, it is also the eyes that are met with love. And then more traditionally, the masters of the two suns, the Mahasanghi, the more demonstrated doctrine of three essences of all religions, and Akhira, which is being re-active in the Zen world. So that's the whole point. Now, so that actually was the mistake. of the universe, that unfolded into the state of the universe is the world. But that's why the Dzogchen teachings begin where all teachings end. In a sense, all teachings are regarded as preliminary.

[86:19]

And that turns out preliminary. And that's in a sense that the Dzogchen always begins, Dzogchen begins with what? And so in this, the heart and a part of this is given by the first human Dzogchen master. Now also, they call it to be more direct Dzogchen village, which is something that According to the example that the prime module is Samantabhadra, who is in fact the nature of all beings and nature of all beings.

[87:22]

Samantabhadra is in fact, in Dzogchen teaching we can talk about Ram Samantabhadra, Path Samantabhadra, Fruition Samantabhadra. There are many different treatments. In that, the Sananda Bhagavad Gita, or Kuntasana, normally treated in the iconographic form. It's like the Vajradhara. It's not the Vajradhara in the sense that, but without his clothes, Vajradhara is ornamented. So therefore, actually, even though he's the primordial Buddha, the Dharankaya, it actually manifests in the Sambhogakaya aspect. In fact, it is said that the Sambhogakaya dharmakaya-sambhogakaya-vasudhara [...] There is a great simplicity that complication does, even in the name of complication, they arise.

[88:34]

That's the idea. And sometimes, you need a wide concept. So do I, even in the monosophy, or in the place, you need the clear. The Samantabhadra, the Samantabhadra, is very much, for example, the art in having it. In fact, the word Samantabhadra, it's very good sometimes. It is going to be always, for example, if well. Always well, always good. Always good. Always well, never changing. That sound of the doctor, always good, that fundamental goodness, like the skylight needed, is our fundamental. In a sense, due to the way we approach that, like, for example, in my attitude, it could work through compassion, to try to write a soft spot, to develop a goodness, to make that goodness . So very much the sum of the is the nature. The sum of the is the nature of all the goodness and nature of all of him.

[89:36]

Only thing the difference between saman-buddha and sentient beings is when you realize you are a saman-buddha but you have not realized you are a sentient being. That's the only difference. When you realize you are a saman-buddha but you have not realized you are a sentient being. According to Zobo Tengri, it's actually when all the buddhas become immortal is the nature of your life. When all the buddhas become immortal is the nature of your life. In fact, The whole point of the Buddha Charitaburi coming behind me in Budapest in the 6th century B.C. was only an alternate manifestation from America. On a really absolutely different level, the Buddha actually, the Charitaburi, was denied in the way it was intended to be [...] denied You see, it is said in the Dzogchen teachings that all the hundreds of sentient beings cannot make it worse or spoil it.

[90:50]

Buddhas cannot pick it. It's always the black version of the sky. It's a very, very thick cloud of sky. And it seems that though for us when we look, the sky is clouded. That's how it appears to us when our inner nature is obscured by confusion. It's a really glorious God. We're really conflicted with this. We're really confused. But then, like when you take a plane, it's like taking one meditation and rising beyond the confusion and come through and rise above. Like I fly a lot, so I know that I always fly, you know. like little people who sit along the sky, just, you know, a little related to the sky at all. Yet all these clouds, all these clouds and all these, you see, all these clouds and all these are just, they've got no relation to the sky.

[91:51]

The sky has never been touched by it. That's how things are really at absolute state. The confusion, all these things, does not have any imperative of religion. They have no religion. They do not exist. That's why it's called delusion. Once you have the view, For example, the Dzogchen view called Teichu. Teichu is cutting through. Tsukyomchonbara, which translates as Teichu is cutting through all experiential inflection, is a piece of terminology, which means you cut through all the creatures and are completely unaffected. It's cutting through. It's called Teichu. It's highly cutting through the heart of the human being. As Kenson puts it, if you shoot somebody at the heart, And he won't last very long. He'll die.

[92:52]

If you really shoot at the heart of the person, he will die instantly. Like if you shoot at the heart of the delusion with the view, the delusion has no chance. Because the delusion doesn't exist. Once you suddenly realize the hoax and the deception, then you don't want to see it. That's why the view is so incredible. It's when you realize the view, there's no longer deception. Even the deception exists. You just play along humorously. You say, okay, I know people. You know, I love people. But in reality, I know that you don't really exist. They come to you, you know, and they come to you. Why do you come back? Cut another cut. Listen, I love you. Say goodbye to everyone. That was the... We're just against the material. We're just against the material.

[93:53]

We're really not going to buy it. Not going to look at it. We're going to end up with this car that we're walking on. You know, in India, you know, you've got cars very sacred. A car like that. It's not going to be a car. It's worse than killing a human being. You've got to be quick. You've got to be standard. The cow's mother said, however much you want, definitely not bad at all. She said, well, yes, all right. Okay, you know this. You know, it's the decoration. So, you see, the cow's mother said,

[94:32]

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