That much I can tell you. Be brave to do it. Otherwise you're never going to be able to break through if you're not brave. So you need some kind of heroic mind, some kind of bravery in bringing about the liberation, because it requires tremendous strength to break through the wall of deception, the wall of fear. Therefore we call it brave. At the same time it's very soft. The wisdom is not harsh. The wisdom is brave, and you could say gentle, and you could say penetrating. The whole thing is at the same time. The wisdom is not something claustrophobic. The wisdom is not something like hard. We have to be brave. And that seems to be the whole bodhisattva. They are brave. Bodhisattva means the body. Sattva means the holder of the essence.

[01:06]

And that essence is fearless, which is what we could say brave. That fearless nature is brave. So you have to bring about your heroic nature, your bravery, and your skill together. Brave in letting go, which seems to be difficult. Brave of letting go your twenty million dollars. Easy to say, but hard to practice. And when we come to the practice of Chö, in Devajarayana practice, not only your material, but you even let go the fear, the attachment to your body, which seems to be the greatest attachment we have.

[02:09]

And because it invites the whole geographical structure into your own phenomena. So you even liberate those situations which creates obstruction. Which doesn't necessarily mean that you have to cut your hands and whatsoever. It evens. Each time when a practice is done, a person becomes more clear, the power of that wisdom makes more complex into the body. Makes even more shining, makes even more clear. In fact, it's the other way around. But at the same time there is no expectation for such thing, whether it happens or not. That's not important. What is important is the unobstructedness of the space. And unobstructedness of the space relates with your whole life situation. It relates with your all kinds of practice situations.

[03:12]

Relates with your way of expressing. Way of expressing with a tremendous bravery. Expressing a way of looking nicely to somebody, which is even hard sometimes to a particular situation. We relate in letting it go. How to completely open and completely with total sanity offer a pure speech. And a complete total openness from the mind. Complete open. Which are hard, but you brave it. You do it, but you have to bring some bravery, some kind of notion of strength into that. If you're not going to do it, you're going to be in prison all the time. So actually those things around you doesn't really mean much, but it really means it's your state of your existence. Your own, the kind of geographical thing we structure.

[04:21]

I guess I'm not going to speak into some meditation. I'm not going to talk much. Meditation is sufficient, but Mundo offers you more tools to work with. Yes, but if you work with meditation, it is sufficient. But Mundo offers you, you know, our whole situation creates the whole path, the whole nanyangis, the whole teaching has been created by our own situations. You created the whole teaching, so it's giving you more situations to be more mindful and more clear with yourself.

[05:52]

Yes, it's health and support. And Mundo has a little bit more special techniques there of the Vajrayana practice. The meditation here, the particular meditation we are doing, is we are putting into the whole three yanas together. So it's not simply just counting the breath. It is more like dissolving and even dissolving who is trying to do the whole thing. So Mundo is very powerful because it gives you the inspiration of absolute commitment to sanity. That's the power of Mundo, which creates a very strong bond with the Vajra Master. So it gives you the brave strength to work with the situation later on, which actually is the result of the practice, the two minds meeting together.

[07:00]

But in meditation we are doing the same thing. We are doing the same thing, but it seems to be more working on oneself, which means at the same time if you are very clear it's fine, but if you are not strong then you have some kind of scapegoat too. Yeah, sometimes. It's not the meditation itself, it's one's own deception. Because nothing is stronger like the Vajrayana. Vajrayana, the Vajra Master is there, who comes and sits you and watches you constantly in the middle of the center of the mandala all the time. So there is no way you can act in this deceptive way. And if you do something, you are going to break your leg or something, right there, you are going to notice that. While in the whole approach of the Vajrayana Master is like that. The Vajrayana practice requires absolute commitment to your practice, absolute commitment to your imagination.

[08:04]

But in the Mahayana you regard the teacher more not like that command. There is a command in Vajrayana. There is some kind of command. And of course it's not a condemned way of command. It's a way, as I said, the discipline doesn't seem to be a hassle anymore. This discipline gives you many new possibilities of opening oneself. So once you see those different possibilities, you naturally become disciplined. Your skillful wisdom comes there. The discipline doesn't seem to be some kind of, you know, you have to do it otherwise you are going to go to hell or whatever. That's not the approach. It's just you see yourself more clearly. So that creates that wisdom, that clarity, intensity in the wisdom is the power of the Vajrayana practice. While in Mahayana you have respect to your teacher, but teacher is more like a spiritual friend. So we relate to a friend, sometimes we listen and sometimes we don't listen. So that's the approach. While in Vajrayana he's not really your friend. He is your friend. He has the greatest respect for you. But if you don't do it right, he's just going to let you know.

[09:16]

So that's the difference, the approach. And in the Hinayana the teacher is like, you hear the teaching immediately and you expound what you hear. It's called Ngenten. You hear the teaching today and you go and expound it to somebody else. It's like advice, which cannot be done in Vajrayana practice. Vajrayana is the teacher, the one who teaches has to completely practice what one teaches. Completely has to have this traditionalist like that. That is the way even Mahayana practice and the Vajrayana practice both has to be like that. So there's a difference. So the power is stronger. It's called the shortcut. Shortcut, because it's very powerful in that mandala. But actually you have to create that mandala too. We say, we can do prayers. We can ask somebody to come for a tea, but both has to create the situation.

[10:26]

You have to invite somebody and the person has to come and together when that happens then you can have a tea. But if you don't create the situation, there's no blessing. You can pray to all the Buddhas and Bodhisattvas and all the Gods, whatever, there will be no blessing whatsoever. If you shut your mind, you don't approach the right direction, it's not going to happen. You want to drive a car, you have to go and sit in the car and then ignite the key and then it happens. It's not going to just made it. It's the same thing. The whole situation in the Vajrayana is very powerful. It's just good if you don't want to, it's good. But if you just want to do meditation, you know, the problem is, you know, we are not strong enough. So therefore I'm saying, with your meditation, please feel your Bodhisattva mind. Be brave, that's my whole point. The wisdom will start taking place. So when you have a good foundation of your practice, naturally then you are strong enough to enter the Vajrayana mandala, traditionally, that's how it goes.

[11:35]

Because we can't handle too much sanity, that seems to be the problem. I'm thinking of the Nundro practice and the Chenrezig meditation. There is a visualization in the Nundro which is a little bit different or shorter than the usual Chenrezig. So I'm thinking, does it depend upon the student which is best for them to do? Excuse me, you said a whole thing I didn't understand. I'm thinking of the Nundro practice and also the Chenrezig visualization in the practice. And does it depend upon the student which is the best for him to practice? Or can they be worked together? There has to be work together all the time.

[12:36]

As I said, if you don't open up, there is no way of working out, no matter what has been told to you, right? It's like on the table, we can present all kinds of drinks and all kinds of things, but unless you don't have some kind of fundamental willingness, it cannot be forced to you. So it has to be both. But at the same time, your Vajramaster or your special teacher or your special friend will give you advice. This is best for you. It's like when you go to a doctor, you go to a hospital, you don't say, Oh, that medicine looks beautiful, I'd like to take that one. The doctors decide what is good for you. So you need some kind of trust there. With some kind of trust, some kind of opening up, we can say, Oh, no, I just like the sweet medicine, I don't like the sour medicine. So in the Vajrayana, when you enter the Vajrayana completely,

[13:42]

then the Vajramaster tells you to do that. There is nothing profound in that. And when you do it, then you see its effect. But you may not see the effect, you can't make the judgment too early. If you don't see it like in the next three days, you can't expect like in the next three days. Sometimes it depends on our own capacity. With one session of practice, one would have tremendous performance. And sometimes with maybe 30 sessions of practice, one may have various effects. But nevertheless, you have been diagnosed, you have been seen clearly, and that's the best thing for you. And then you realize, because you do it, and the teacher did it too. So there is a meeting point. But if you do not trust your doctor like your teacher, then there is, I guess, no way of working out. Is it Nondra practice more advanced?

[14:46]

Nondra practice is advanced. Nondra practice is definitely advanced. It is Vajrayana practice. All Vajrayana practice is advanced practice. They are not Hinayana practice. Hinayana practice is simple and more logical. Why is it logical? Because of the short sight of one's own mind, it seems more logical. But the most logical practice is Vajrayana practice. It is very, very clear. But when we only see, you know, when we only can see limited things, that seems to be the most logical person to each. I mean, is it more advanced than the Chenrezig practice? The Chenrezig practice is Vajrayana practice. Yes. All mantras related are Vajrayana practice. Pajnaparamita Sutra is Vajrayana mixture practice. Pajnaparamita. It is called Pajnaparamita Sutra, but it is a mixture of Vajrayana and Sutra too. Pajnaparamita. It is not entirely Sutra.

[15:49]

Because there is, there is mantra involved there. Pajnaparamita. It is called Vajrayana mixture. The Buddha said we shouldn't go around handing out advice. Excuse me? That we shouldn't go around handing out advice. We should give advice. It's not that we don't give advice. We should give advice. But we have to be clear. That's very important. And I guess, definitely all the relative aspects of the practice should be given advice. Should be given advice. The inner practice of, of loosening up the web, loosening up the web of the psychological mind,

[16:52]

loosening up the structure of the emotional state, that has to be, you know, your own practice. You just can't, you can't, it says that if you show it, what your teacher has shown to you, you show it to somebody else, it will, it's like you give the lamp to somebody else, you become dark. Why? Because moment if you give that, it's a very powerful experience for the other person. But then there's a recognition by the other person and you think, ah, I did something, maybe there's something loosing up there. You don't realize that, it's very, very tricky. So until you gain the confidence in your realization, you don't give the teaching of the mind to the other student. It's been, it's been all the Vajrayana teaching. It's called, the first stage, it's called warmth, warmth. You get the warmth, like you feel the warmth. You get the warmth of enlightenment. And the peak, Serpa, which is like,

[17:54]

now nothing can happen. Chencho, means, the supreme. Those stages has to be experienced. But until that, it's like, you have a lamp at the beginning, you have been given a lamp in the dark, and you just give it to somebody else, then the overwhelming experience, which we get seduced every day, just by one little word. How can you not get seduced when you give something powerful? So it's very tricky. So one is told not to give mind teaching to somebody, if one is not realized. But, all other things, yes, you can give. You can inspire them, you can give all kinds of direction. But that you have to relate very skilfully, working with yourself, working with others. Even your experience, the whole inner meditation experience, related with experience, if it were working, very powerful when you integrate, very powerful, and experience which come into a dream, you cannot even share with outside people, only with your teacher.

[18:55]

Because the outside person would not know, and then you would get, you know, if it's a powerful experience, but it may come into different forms, then it just creates a fascination for everybody. And then you think you are somebody, and then you wake up. It's very tricky. So, it's called the inner practice. It seems to be one of the, you know, main difference I've seen is that, yes, we should not, we should not,

[19:57]

we should give advice. We have to, we have to, we have to completely open our mind and work with the situations, but you can keep your lamp inside yourself, and that will give you the strength to work with this situation. Make your lamp clear, and it will automatically shine. One of the reasons why psychologists have lots of problems is they don't know how to deal with situations. Sometimes they are able to help, a little bit, but then they get caught because there is no realization. They are able to give something at the beginning, through their studies, but after some time, when they are about to get crazy, that has reached a very powerful stage. They completely get imprisoned in many levels. I guess that could be one of the reasons, one of the reasons why I heard a lot of problems with psychologists. You get overwhelming response,

[21:02]

in a way. Overwhelming response begins at the beginning, but after some time, then it's like it simply becomes difficult. The mind creates a geographical structure. There is no liberation. There is no wisdom, and the skill is not developed. It's just very, very limited. I guess so. I guess it must be the reason. Otherwise, you see, you see the enlightened beings, their mind is like, how profound it is, how playful. It's just like, so light. They play sometimes, even the cement toys, they play with that. Nothing is, nothing seems to catch that. There is something different. Yes? In Vajrayana,

[22:06]

the skillful means is the whole technique, the whole technique of the practice, which has been presented to the student by the teacher. Let's say the practice of Hreesi, the practice of Medicine Buddha, all these things, which is able to heal on a physical level and on a mind level too, which is skillfulness. Which with the ordinary perception, one is not able to work with those situations. Now you have a very powerful instrument to work with. So those are skillfulness. At the same time, going deeper to that, then having even, even you create that sense of tremendous bravery where you can go and give up your entire attachment, the entire structure of the deception. And one of the ways of doing those things

[23:07]

is like sometimes students go to a cemetery and practice, a practice called Chö, where the cemetery is supposed to create the greatest fear for you. It creates the biggest fear for you. Not in the daytime, at night time. And the local cemeteries are very violent. There will be like spirits coming and asking your names and all kinds of things while you're practicing. And sometimes your own deception manifests so powerfully that you see someone else just like you, doing the whole practice as long as you finish that practice. They also do the same thing. All kinds of fear to grab you. And you're understanding the whole wisdom, so strong that and when you

[24:07]

break through that, then it's a very powerful experience. It's one of the most advanced practices in Vajrayana. And then the Dzogchen teachings which the teacher gives you the gem of enlightenment and then you have to practice day and night till you get enlightened. That's the wisdom that opens up when you work with those situations. It doesn't become a hassle as I said. You just have to work. When you work you don't see the hassle. But when either we don't hear the teaching or we don't do the practice, that's where it seems to be all the hassle and conflict arise, seems to arise. So the level of skill and level of wisdom go deeper and deeper in Vajrayana. At the same time when you jump into the level of Vajrayana you are given with this technique like working with the deity phenomena,

[25:09]

the deity mandala structure. So deity mandala structure seems to be so different to you at that time and a person gets confused sometimes. But of course there is no confusion when you hear what it means but it seems like that you need to completely absorb yourself, completely open yourself in order to open into the practice. That's the level of those techniques being offered to you. They are all skillful means. All are skillful means to let the mind see as it is. All are skillful means. All Nanyana is skillful means. Because actually you are giving it to yourself and your whole nature is open fundamentally. Your whole nature is a human. The enlightenment is a human. Enlightenment is open and clear without any deception. We get caught so seriously as I said. We try to do prayers sometimes. And you look at sometimes

[26:13]

you can get a laugh. You are trying to that deception, the notion of survival, please come and bless me. That's from the higher level. That's called the lion's role where the higher view is attained. That one who is trying to be so claustrophobic. So those are called the enlightened energy. You see the truth and you see the deceptions where it falls apart. But we cannot say that. But if you completely say like that to somebody else, there is danger of, you know, sometimes all kinds of situations. But basically that's what it is. But we should do. I didn't mean we should not. We should do. But as I said, it has to be open in hearing the teaching, practicing the teaching because there has to be some sense of openness

[27:13]

because fundamentally the nature is clear, open and liberated into their own nature. And that seems to be what seems to be conflicting. We didn't realize the nature so everything is like rigid. Everything seems to be something very big, something very structured. There's no simplicity. And when we project about this enlightenment, we project something very serious with lots of power and color and something, you know, all kinds of heaviness. But it's very, very simple. Those power comes within the simplicity. It's very interesting, you know, in many ways when you look around, when a person goes from east to west for the first time and west to east for the first time, for the first time

[28:13]

there's a very powerful connection in a, I'm not talking from the level of enlightened mind but the level of our own and when you first go to the society, everything is so curious that there's a total openness and embracement in you and the other person. When you go from, it's like beginner's mind, what Suzuki Roshi mentioned, beginner's mind, best mind, you know, it's like there is no gap at that time because you are just, you are absolutely new and you start looking and there's an interesting celebration taking place. But then once you know the customs rule, then you, you know, like when I first got to New York, the first day I walk out, you know, like over there I was very natural smiling. I got very confused, what did I do wrong?

[29:14]

So that was, you know, the losing of the beginner's mind. So then I learned the customs, you should not smile in English. So that's how we exaggerate the whole situation. Loses the simplicity. So when a person has a tremendous bodhicitta mind, the bodhicitta mind itself is so open and without any fear to deception, it does not hesitate to communicate on the level of enlightenment. There seems to be the beginner's, like the beginner's mind, there seems to be like that communication without any barriers. You are absolutely open and clear. Thank you.

[30:23]

So, any more questions? Yes? I wonder, sometimes I'm more aware of my heartbeat than of my breathing. Isn't that a good idea to concentrate on the heartbeat? There isn't anything particularly to concentrate on your heartbeat. The whole technique goes with, you know, with the breathing. Working with those breathing is much more beneficial than just thinking on a heartbeat, I think. So I think it is better to work with your breathing than heartbeat. Heartbeat is sometimes due to physical structure that we have heartbeats. And that is not really the working point. The working point is the breathing. Now this time, you know, as we go from the breathing and we go up planting the bodhisattva mind, step by step we are going to go to Dzogchen step.

[31:29]

It's not that you haven't, I didn't explain about Dzogchen, I'll explain about Dzogchen, but this is how we go and there are different sitting levels, different resting levels and we will go through all those things Could you say something more about letting go and desire to survive? Now that seems to be the main thing in the whole practice, whether you are working with Mahayana practice or whether you are working with Mahayana practice or Vajrayana practice or Dzogchen level. You have to be brave, as I said. The wisdom, wisdom which is brave, seeing the situation that you are caught of that particular situation for so long, so now you create that tremendous clarity, tremendous insight which is brave. So there is a notion of brave and skillfulness to able to let it go. Even one who is trying to,

[32:31]

even one who is trying to be brave, to be able to hold a particular kind of image. There is still, I think still emotion is related sometimes. Because many times we approach the enlightenment as an emotional state, a lot of people. Something wonderful, something you could take something like joy, some kind of emotional approach is there. But the essence, the wisdom mind, the wisdom mind, the basic sanity transcends that state. So, because the transcendent comes when that absolutely the space of wisdom and the skillfulness is absolutely seen, there is nothing to

[33:32]

hold to any particular situation. And holding a particular state is the major border of a wisdom mind and an emotional mind. So what we call the wisdom mind absolutely a stainless mind. So, but at the same time the power of the stainless mind has the power to appear in all kinds of situations. The space can manifest rainbow, the space can manifest all kinds of situations which is spontaneous. Spontaneous. So, it is a result of some kind of powerful experience, something, either it's some kind of clarity or whether it's an experience of emptiness or some kind of experience of great openness, some sense of liberation. But yet, there is some kind of emotion there. Because we seem to be entertaining ourselves. And that entertainment is actually the last form

[34:35]

which like to present itself and still become like your boss. Which is the deception there. So it's hard. So when you say let go, it's really very hard. Because it's a very realistic experience for you at the beginning. You have made the discovery. You have made the discovery and now be your, that's the thing in the Vajrayana, which is difficult sometimes. Now your teacher tells, let go that. And you have made this, all these years you came and practiced, let's say you came and practiced and now you have some kind of openness experience and then you start, and now he tells you to break it at that point. Of course, you do it and you do it, it's very powerful, but a lot of time but then over the time as I said, you see the possibility to open up more.

[35:39]

But still, there is a sense of resentment. You have this openness and it seems to be working very well and it has changed your life and people respect you more and now you are told to let go of and like on the street, like a person who has got nothing so that is called the skillful means, you see, skillful means and wisdom. Until enlightenment, skillful means and wisdom goes together. Until the enlightenment, skillful means and wisdom goes together. So, yeah, so you kind of have to let go that thing and it's it's a

[36:40]

a lot of, I guess, I guess sometimes and that experience is something very some kind of concrete experience. Some kind of powerful experience you have developed and you are told to let go at the same time, you know, in Vajrayana, again it explains you do this practice and out of this practice you get these relative siddhis. You get the siddhis of siddhis of power, the siddhis of the grand siddhis, the siddhis of power, the siddhis of magnetism, siddhis of all kinds of situations which you get and now again you are told to let go that. Again you are told to let go of all clothes and thrown out into the street. So that's how it keeps on going like that until the whole subtle deception is absolutely freed. So it definitely needs

[37:50]

that bodhisattva mind, that brain, wisdom and skill to become very important. It's like, you know, sometimes when it's completely very, we could say when it's completely, if your experience, if your experience are not totally developed on a certain extent, it's easier to let go. But if it's completely developed then it's harder to let go. It develops on its own, not on the sense of realisation, on a sense of a higher level of understanding, higher level of experience, a practical experience. Of course, mine is practical experience. It's like, you know, it's really, if you have only, you know, it's like if you are told to,

[38:52]

OK, donate three dollars we can let go that easy. But if you are told to donate one million dollars then there's a kind of a sense of uh-oh, ready. So it's like that. And that seems to be what Devaji, you know, completely strips you off and sends you on the street. So it's something like that. Whatever the experience seems to be putting up fascinates you. And then it becomes limited. The doctrine of nature particularly is like, the more you open, the more you open, the more tears, the more open, the more celebration takes place. That's the wisdom of the Buddhist. The more we get caught in then the deception is actually there. So that's the whole borderline between a wisdom mind

[39:53]

is between the deception, transcending the deception. And a true Bodhisitta cannot arise, absolutely Bodhisitta is not experienced until the deception is liberated. Because there's always a notion of something you expect back. So it's very hard to experience a true Bodhisitta. So therefore when we dedicate, we make the aspiration, like the Bodhisattva Manjushri and all the Bodhisattvas dedicate, I dedicate like that. So that's one of the reasons why dedications are made, as an example. And of course, whatever the best we can do also. So now also at the same time

[40:58]

we project sometimes that... No, I guess it's not too confusing. It's not too confusing because sometimes things get confusing if you talk too much. So any more questions, please? Yes? Could you speak a little bit about trust? Trust. The trust comes with a skillfulness into the discipline, which is a reference point. When you work with a situation and when you bring the wisdom and skill, then the situation offers you many different possibilities in a clear way. So naturally there's a trust. But you need to willingly, you need fundamentally in order to gain a trust. If you're not willing to work with a situation, and if you don't have your wisdom and skill, then even your work,

[41:59]

if your wisdom and skill are limited, the trust may be limited. But when you impose the discipline on working with those neuroses, on working with the situation, you get the trust of liberation. So, trust is clarity. You see the situation clearly. And that seems to be one of the main things, the reference point, is imposing the discipline on the neuroses and work with those situations, however the situations are. In that way you identify with the teaching and practice. So teaching doesn't become something sacred, neither the teaching becomes something very outside, the teaching is not coming out of the text or something, it is your basic nature. Clearly you see the liberation and you see the border of deception. At that time the trust rises. So, I'll say that. All teachings in Buddhism,

[43:07]

the way they are put, it is through the realization and the messages, but they are our own mind nature, they are not something outside, that's the different thing. It has not been told that, this is the way it has been put, and whether you understand or whatever, it is not that thing. It is something yourself, you need to identify with it. And when the identification takes place, then there is a total trust. So, I think we can leave it this morning here and just take a walk and in the afternoon we can meet. Thank you. What is this? Take your coffee. Hand out. Hand out.

[44:08]

Hand out. Hand out. To begin with this teaching, before we begin this teaching, to explain a little bit about the Dzogchen lineage. Dzogchen teaching is the highest form of teaching of Buddhism. And there has been many great teachers of Dzogchen in the past, like the great teachers, great Mahasiddhas,

[45:12]

in many traditions of Tibetan Buddhism, all of them, even the Giluk Lamas, Sakya Lamas, and naturally the Nyingma Lamas, they all have practiced the Dzogchen practice. The practice which is the pinnacle of the Buddhist teaching, pinnacle of the Mahayati teaching. And the whole life, ever since they have met the teachers, or they have entered the monastery, and the whole time they have been preparing for the practice of Dzogchen. From a very early childhood going to study from all these smaller practices, all kinds of beginning, all kinds of preparation is meant to digest, meant to be able to understand this teaching and bring about into practice this teaching of Dzogpa.

[46:14]

Dzogpa means completion. Simpho means great completion. And there is, what is this great? It says the whole Dharma, Dharma means not literally the teachings of the Buddha, but Dharma means the entire situation which is there in the space. The whole situation, all kinds of situations, whether it's a situation of samsara or whether it's a situation of nirvana. The whole thing is completed in the space of your mind. It's called Dzogpa Simpho. Dzogpa is completion, exhaustion, or completed. Simpho is the great, the great completion, the great perfection. Whether it's the Dharma of samsara, whether it's the Dharma of nirvana, the whole nine yantras being completed into your mind. It's called Dzogpa Simpho.

[47:18]

Be able to hold and taste that would be great. That's mine. And there have been many teachings given on Dzogchen by my teacher. He's from the Tujung Rinpoche. There have been mountain retreat teaching and there were many inner levels of Dzogchen teaching which is only given at the right time to the student. A good preparation to the student. So, this great teaching of Dzogchen it's so simple and it's so precise, it's so clear and if we did not have

[48:22]

some kind of stability in our mind, somehow we are not able to keep that presence into our mind. The presence of the essence here. The presence of the way it is. The presence of the nowness. The presence of the way it is. We are not able to keep that. In order to be able to keep the presence of the fundamental pure awareness, fundamental essence of the mind, one has to develop some kind of practice which is called at the beginning level Samatha meditation which makes the mind stable. It's like yesterday I put it that before you go to work you're dressed up. You take a shower and you're dressed up and now you have your whole paper, your whole pen and your whatever your gadgets, your car is well,

[49:23]

lots of things have to be fine. Your car is running well in order to take you to the office and the whole road is clear. There's no accidents on the highway. Everything is clear. The highway patrol is functioning well which means the Dharma Palace is happy. And your family is also happy to let you go. And everything which is the preparation of the nine yajnas to the level of Atiyoga is called the inner most essence here. Nying thik. Nying means heart. Thik means the drop of the heart. The drop of the heart is the most precious, is the most valuable thing into our life. So Nying thik is the drop of the heart and there is no value to that.

[50:25]

So the drop of the heart is the fundamental pure awareness which is the inner most essence of our fundamental awareness. Enlightenment. Enlightening that state. Inner most essence. Enlightenment. Not outlining our essence. Enlightenment. But to experience this inner most essence we have to create that skillful situation. Skillful mean. We have to bring this skillful mean and wisdom together on the path of nine yajnas. From the, which here at the bottom there is nine yajnas you read. The Shravaka Yajna which means the Hinayana. Partheka Buddha Yajna which also falls under the level of lower yajnas but it's called Rangal that they become enlightened and how they become enlightened without teachers

[51:27]

they have prepared this during the time of Buddhas. They have teachers and they have made the aspiration that at a time when there is no teaching in the world, at a particular culprits, particular years, when there is no teaching flourishing these great powerful beings make their wish that at that time I am able to display the enlightenment and by that appearance, by the display of those miraculous things or whatsoever then people get attracted, people get inspired and by that inspiration it leads other people to enlightenment. So that's called the Partheka Buddha, Rangal, self liberation. And then there is Mahayana. In Mahayana there is Yoga, the Yoga Charitantra. There are different levels of Yoga Charita.

[52:27]

It's not tantra, sorry. The Yoga Charita and then there is the Madhyamika. In Yoga Charita there is two schools and Madhyamika school has two schools and also they have different various schools all developing ultimately towards the innermost realization of the mind. So Mahayana has different levels. So basically Shravaka, Partheka Buddha and Mahayana. Then there is the Vajrayana level which begins with the Ksitigarbha, a Ukayana, a Yogayana, a Mahayogayana, Anuyogayana and Atiyana. So we are talking on the last level here which is called the Atiyana. Ati means the pinnacle, the peak. It's not like the vehicle but we hold the vehicle. So

[53:28]

that is what a student of a student of a Jain student on the path makes this whole preparation of these nine Jnanas so that one is able to understand and get the taste of the Atiyana but clearly and precisely without any deception, without any fault and anything. So one has to create that situation. And this teaching has been expounded by the great Jigme Lingpa, the holder of the Nyingtig lineage in the Nyingma school. In Nyingma school, there are various schools. There is the Thersa school, Nyingtig school,

[54:32]

Jhangter school, many various schools but they are all slightly different styles but they are all directed towards the same state as far as the Nyingma is concerned. So Jigme Lingpa was the holder of the Longchen Nyingtig the Longchen Nyingtig tradition. And Longchen by himself when he was practicing in Tibet it was written in the history that at that time he went to the mountains and he was in a cave in winter. In winter he was meditating in a cave and he had hardly any clothes to kind of comfort him and he didn't went looking out for those things. He absolutely dedicated his life for enlightenment and he meditated even in the midst of the cold and the only thing at night he has to wear is a sack.

[55:34]

And he took that kind of painstaking, that kind of effort without an effort into practice there is no result at all. There is no achievement. Like the obstacle for practice is laziness. That seems to be one of the main obstacles. We have to kind of raise up and we know the outcome of those situations able to fall under the obstacles of those laziness then one may be absolutely the whole path becomes unclear. So therefore we have to clear those kind of situations which are not very favorable not very progressive for the practice and kind of raise highlight your mind and think on a greater vision.

[56:38]

The great vision particularly the Vajrayana and Dzogpa Chingpo one has to have a greater vision and when the greater vision includes the notion of bravery the notion of skillfulness the notion of wisdom goes deeper. So that's how Longchenpa he meditated at that time in Tibet in the cave and the food he was consuming was called Dewchulen Dewchulen is the essence of the peel. There is particular people who always go to the mountain they don't have time to cook you know it's like these days when people are so busy they don't have time to cook food because we find a lot of time wasted while we cook food. So we go to the restaurant and cafes and have a snack or whatsoever something like that they take a pill one pill a day the whole pill holds the essence it's a practice you can get 12

[57:43]

one pill a day it constitutes the whole food and they stay for like 28 days 28 days to 30 days it's called the practice of Dewchulen that's what the practice is called. So that's how Longchenpa Longchenpa made that much effort painstaking we could say and that's how day and night practice day and night effort then they become realized and if we are to follow that same example we are to follow that same path same foothold of enlightenment then I guess perhaps we also have to make some kind of effort all the time even we are in our comfortable house to hold the view clearly it didn't mean that you are deprived of your situation you need to have a clear view

[58:44]

on that state and then practice it day and night hold it hold that presence not to be distracted in that way a person can find the realization otherwise with the laziness and wandering and all kinds of distractions I don't think we can overcome our deception that easy it's not easy to overcome so the Jigme Lingpa Jigme Lingpa his student Longchenpa's student during the time of Jigme Lingpa Longchenpa was not there but Jigme Lingpa saw Longchenpa in a vision and Longchenpa gave the whole teaching to Jigme Lingpa and this was the experience of Jigme Lingpa which he later wrote in text which we will go through and he explained it's a very clear text here

[59:48]

which explains all kinds of wrong views into our practice and how we get caught into those wrong views so so the teaching here as is explained Nyingthek as I already explained Nyingthek or the innermost essence of the nature of all the beings which is the Buddha nature he explained the Buddha nature here very clearly into the innermost level essence the levels of teaching which is explained on the Buddha nature and here the level of the teaching explained on the Buddha nature is from the innermost essence which is called Dzogchen teaching and the Dzogchen teaching

[60:50]

when a person hears the Dzogchen teaching and a person does the Dzogchen teaching one has to be once you hear a Dzogchen teaching you should do a practice it's very important or you should at least keep your smile some kind of bond with the teaching because if you do not pay respect there is something dangerous at the same time Dzogchen teaching is not you know when Dzogchen teachings are given the Lama asked permission from all the Buddhas all the Dakinis all the Dharma Fathers it's not easy because Dzogchen teaching has to have tremendous sanity it's the absolute display of the sanity if one person make a mistake it's like all gadgets of electronic things if one person make a slight mistake in some way the whole thing will be corrupt like that it's a field filled with electromagnetic power

[61:52]

that's the kind of thing we are talking about here it's the ultimate display of the innermost essence I'm not kind of scaring you what I mean is that kind of essence which has to be respected and that essence is called from a Dzogchen level the vow, the Samaya Samaya means the bondage the bondage to that nature which we are and when we break the bondage to that nature we fall under the obstacle we fall under the category because we are not able to hold a clear view of our true nature so therefore as I said this morning something went wrong somewhere so then this whole disappointment this whole experience of the hurt manifests and where does that hurt that hurt experience is called the breakage of that bondage the breakage of that vow

[62:53]

into ourself it's too hot open the windows no it's fine it's Tibetan style it's good when you get hot like this that's much better so Samaya the Samaya principle is very important the Samaya principle relates to one's own self the able to maintain the view is the principle of the Samaya is the principle principle of bondage and how that Samaya will be how that Samaya that will let's say how we can take take along that Samaya

[63:53]

take along that bondage is preserving, maintaining that essence maintaining that presence the view of the enlightenment the view of the Buddha nature all the time is maintaining that bondage maintaining that Samaya and for one second you lose the presence of the Buddha nature you're caught in the deceptive world so that's called the breaking of the vow and when you break that you fall into the pitfall of Samsara and then again we experience the whole expression of our mind as a chaos not as wisdom so this teaching is called the Lion's Road this is the Lion's Road which subdues the rampant confusion and misunderstanding of those meditators who abandon materialistic attachment to meditate on the innermost essence

[64:54]

this is so great that Thungpa Rinpoche has translated this whole text the Lion's Road now the Lion's Road is an analogy in the teaching in Tibetan Buddhism there's lots of analogies that's a wonderful way of putting the teaching into identification with ourselves now the Lion's Road is a way of expressing that the king of all the animals in the jungle is the lion and when the lion roars all the little animals freak out they just can't hold it they just got small and shrink same thing when the truth of the wisdom when the tundra of the truth manifests all the little wrong views just simply shrink, freak out that's the whole meaning of the Lion's Road the Lion's Road which subdues the rampant confusion we have in this world

[65:58]

it's called there are 360 views in this world more than that there's no end there is no end to the views basically but generally there is 360 views 60 ways of approaching philosophy 360 doctrines there's so many kinds of views all kinds of things and when the essence has been proclaimed then all those lesser views become small even in the teaching of Buddhism itself when the Dzogchen teaching is manifested the Hinayana teaching and all the lesser teachings become small there's a great deal of practice of cause and effect the Dzogchen teaching transcends cause and effect so it's very high teaching

[66:59]

it transcends cause and effect it does not fall in the category of cause and effect and person who is not some basic experience or the practice and try and not have a clear understanding, clear hearing or have some misunderstanding of the Dzogchen or you have not been clearly told or even if you are clearly told but you can become spiritual materialism on a very high level on a very discursive level if you are not clear with your own capacity your capacity has to function at that level so actually the level of capacity which functions if a person does not have the whole capacity to maintain that present all the time what one should have is a clear bondage a clear respect to that nature and try to maintain that present

[67:59]

as much as one can into a practice every day and one of the way of Dzogchen way of looking into situation is like yesterday we went through who is doing for whom it's the whole space at that moment is so open, so clear and that's called cause and effect cause and effect means grasping mind a grasping projection entering into the sphere of your mind who is trying to entertain who is trying to make every situation into its territory who is trying to bring every situation into some kind of compartment some kind of category put things into those shells and categories is called cause and effect that's the nature of their mind when a person manifests that kind of particular deception that kind of one has the experience of that particular deception particular kind of grasping that creates some kind of entity

[69:02]

which entity is called cause and effect that kind of action has a reaction that kind of grasping action has a reaction however that grasping situation grasping situation expressed from the nature of the mind whether the expression is a positive energy or whether the expression is a negative energy however we cling to those positive energy or negative energy that particular grasping particular way of holding to that entity or holding to that expression creates a way of illusion and of course it's not that cause and effect is something concrete everything is impermanent there is nothing concrete into anything but at the same time even if it's not concrete it does appear into their own different entities into their own different structure of life

[70:04]

like in our dream there was nothing there but everything appears from where? the blue and the red and the yellow, what is there? there was nothing but at the same time the expression of their mind can manifest like that so those particular expression of their mind are called activity on an enlightened state it's called the activity energy of the buddha mind which is the samyamakaya and nirmanakaya levels the dharmakaya level is this spacious clarity the mirror itself there is no form it's clear but anything can appear in the mirror but whatever the appearance are whatever the appearance are it is free and it's open and it's without any grasping

[71:05]

by their own state by their own nature and that seems to be the essence that seems to be the nature and when a person does not grasping to this particular forms particular energy and that kind of particular energy particular form having a grasping to those then person completely get caught up in a some kind of compression of energy and the energy creates vision energy creates different phenomena and how is this energy? it cannot be described where is the energy you can't point out where does the thought arise from you can't point out how is the thought you can't touch it is there a color to the thought no you can't touch it is there a form to the thought no you can't touch it now how is this thought you cannot describe it

[72:06]

and is it something concrete no so it's a big question so Buddha himself said when Buddha first got enlightened Sapa Shiva Sapa means profound Shiva means peaceful Sapa means be in all description clear the nature of the mind clear uncreated unfabricated like a nectar I achieve it to whoever I try to explain no one understand I'm not going to say anything a word because nobody understand so Buddha didn't give teaching for seven weeks after he got enlightened because nobody understood at the same time it was a sign of sign of the respect for the nature that the situation was created by Indra and Brahma

[73:09]

the king of the universe Brahma and Indra powerful universal gods the thousand golden wheel to Buddha and ask him to turn the wheel of Dharma as a gesture of respect towards the essence so people would truly practice from their heart then the first Buddha didn't give the four noble truths the truth of suffering the truth of suffering recognize the suffering recognize the causes of suffering and abstain the causes of suffering and then keep the peace which is Hinayana practice which is very clear and which is very precise and we can understand that which still it is in the course he did not say a word of the ultimate view of the truth and then gradually he taught how to transplant the buddhism in the mind and finally he gave some Vajrayana teaching Kali Chakra Vajrayana teaching for the king

[74:10]

so if you look at the mind where is the mind there is no color to it there is no shape to it and if you see it is in the body you can't find it if you see this finger is the mind if you see is the mind inside my heart the mind inside my brain no if the mind completely stays into the brain a dead person also has a brain there is an empty a dead person also has a heart so where is this mind how is this mind it goes beyond description and we could try to think we could try to look all over and it simply become simply become a search external search which could never end which could never end because the projection mind itself keeps projecting and now if there is something

[75:13]

concrete there which will kind of which will kind of look into it no it is neither there it's free it's like that it's like the the mind fundamentally the mind itself is like that clear mirror the clear mirror there is nothing it's clear it's the same as all of those expressions but all of those expressions are freed by its own nature without that particular deception or grasping mind is free all the time mind is open by nature mind is liberated in their own place every arising is liberated by its own place there seems to be the problem we don't we have structured we have framed the whole space which is free how we frame the space how we frame the space

[76:14]

which is so free is because every arising state expression of the mind the expression of the mind we somehow we cling to the expression of the mind it's a confused energy confused intellectual it's called confused intellectual of the mind so the expression of the mind seems to be a problem for us once we didn't see the liberation into their own arising state so when you hear the Dzogchen when you hear the Dzogchen you see the spacious of the mind it's almost like if the person does not have some kind of stability abiding state experience from the from the early levels spacious so spacious you see the spaciousness of the mind

[77:15]

now here you're not really working with the breathing the whole Dzogchen meditation transcends the breathing you can see that the mind itself transcends the whole thing at the same time your scatterings are strong somehow the opening is less so that's one of the reasons why we build why we build some kind of stability into the Dzogchen before so anyway anyway in the Dzogchen how a student has to approach the practice you do a good practice you do a good practice whatever the preparation you have made before whatever the old fashion it is the practice whether you're doing with your breathing whether you're doing with your Vajrasattva

[78:15]

whether you're doing the Guru Yoga and then now as we explained this morning now that whole deception which is very powerful very strongly grasping very strongly clinging that no longer kind of keeps you when a student experiences no longer the deception repeats and even if it does repeat you know it and you're able to free it at that time then the whole situation is very clear there that how you can free the mind at that time it's called the Nangwa Denzong Tilopa told to Naropa oh son you would not be caught by arising or caught by appearance but you would be caught by grasping there is nothing wrong with the appearance

[79:17]

nothing wrong with the arising but mind itself clinging imprison itself and now of course we can kind of feed ourselves intellectually or some way or we can have that kind of understanding but put really into practice seems to be really hard thing we always look for some reference point but in Dzogchen there is no reference point it's the mind of the space there is no center in the space there is no fringe in the space there is no corner in the space there is absolutely space is free all the time and it's clear all the time it's basic sanity it's clear and at the same time space is not an empty space but space has clear arising and none of those arising

[80:19]

is none of those arising is something space make a big deal to those arising space never make a big deal when there is all kinds of clouds arises neither the space ever proclaim with a big gigantic loud speaker saying today I have shown this beautiful rainbow to all of you and you have to pay credit for me for doing that and then tomorrow since you didn't pay credit to me today I'm going to be very cloudy and that is where the whole deception the fear when the space manifests like that then the whole space become frozen the space become to leak out or the space become to froze

[81:19]

and then there is a neurosis in the space the way the space express itself become a neurotic expression it loses the sanity the buddhistic mind is no more there at that time so space does not claim one minute big deal whether it's a rainbow or whether it's a cloud cloud is a cloud rainbow is a rainbow so whether it's a good thought there is a good thought itself whatever the thought is thoughts by nature they are free because when you look into the thought you look directly into the nature where the thought arises they are empty by nature there is no gross substance at all thoughts are free by their own nature if you leave it like that they just thoughts freeze by themselves

[82:20]

but since our clinging our grasping is so strong that we kind of keep maintaining maintaining some kind of identity which we can never succeed and as a clear result as a truth of that it always we find disappointment into our life we try to hold something which we never get all the time why? because things are fundamentally open and fundamentally liberated and when we try to grab something grab something all the time make all kinds of territorial situations all kinds of possessions and things never stay where? because they are free by nature that's their nature and when we try to hold something it doesn't work and that hurts and then we get hurt we try to survive we try to maintain something

[83:21]

but we didn't know how to truly maintain it a true way would be a letting go in that way it allows lots of breathing you are very healthy your whole body is filled with oxygen and you are growing and you may even have possibilities to grow lotus from your hands and from your bodies there is no end to the space you can transform from all levels of energies from the Padma family to Vajra family to Buddha family to Karma family to Ratna family all kinds of unobstructed display unobstructed display of the essence of the Buddha mind is the activity of the Buddha mind the whole thing the nature of all the being always free

[84:22]

always clear and when we try our deception what it does is try to hold something which is open which is free all the time so actually a deceptive mind is like a paranoid state of mind which is a deception so one has to we work with the breathing for instance so all thoughts all thoughts fundamentally they are free fundamentally if you leave them they just it's like the clouds disappear from the sky and they dissolve into the sky and the sky never make one single victim one single moment of complaint whatsoever they are in their own world when it's arising it's not that here it is arising

[85:24]

then after some time it's going to be liberated after some time it's going to be arising itself is empty Buddha said form is emptiness emptiness is form without emptiness there is no form and without form there is no emptiness the word cannot even describe the essence of the mind the word can only describe a limitation like as much as the word that's the only how much a word can take a person on the path and then one has to each person has to taste their own wisdom oneself so in Dzogchen all the Dzogchen does not Dzogchen's

[86:26]

presence, the essence is an abiding state also clear abiding means that presence is clear all the time and whatever the movement takes place in the midst of all these movements the clarity is always clear and open which we could say like the movement of the water you know water is not moving but the movement like that so presence is always clear there is nothing affected to the presence water is water presence is presence but at the same time all kinds of expression the way it manifests which is the nature of the mind the difference between a mind and what we call inanimate and inanimate the rocks and trees and plants do not have mind

[87:28]

there is a clear distance between mind and no mind the mind has some kind of discriminative awareness which knows what is good and bad or which knows itself on an enlightened state which is free in its own nature there is a presence of clarity in the mind which the rocks and the mountains and the plants do not have that clarity so the difference between the mind and unmind so the mind has an expression mind has an expression and that's called fundamentally the appearance of the mind which we call relative which we call relative the word relative is called the arising of the mind and the word ultimate is called the abiding of that mind actually on a social level an arising of the mind an abiding of the mind

[88:29]

is always one taste like the form is emptiness and emptiness is form you can separate when you take a move when you move your body there is a notion of moving at the same time there is an openness at the same time you cannot separate those two things so that kind of that kind of presence is always taking place so on the Dakshin level we kind of transcend the cause and effect level and how do we transcend the cause and effect level seeing the nature of those particular arising there is no there is no there is no concrete

[89:30]

entities in any particular thoughts by the nature all thoughts are free when you let it free that is called continuating continuating the presence of the Dzogchen mind continuing the presence of the Dzogchen mind in which which become deeper and deeper and deeper it's like when we are doing the breathing meditation you have the experience again the deceptive started to form and then you again you see that that kind of view you keep holding you work with that and finally all kinds of barriers all kinds of blockages start to fall down and then you enter the big space the space where there is no fringe no in no out space doesn't have in and out too

[90:34]

in and out is a concept the whole concept started to fall down in the Dzogchen teaching because whole concept concept is grasping is a particular entity experience we create by that deception which is the grasping so it's like you know that kind of mind that kind of presence of the Dzogchen mind

[91:07]

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