So the earpiece should be turned to zero. It's just recording right now. It's just recording right now? Yeah, that's it. Okay. Okay, good evening. Today we will be... teaching one day a wonder practice. We have some... basically some rough idea of what a wonder practice is. Okay. Well, before we begin with the teaching,

[01:08]

I would like to explain what a wonder teaching is. Now, once we... interpret a teaching generally, there are levels of teaching. And all these levels of teaching is called skiffle teaching. So from the very beginning, like once we are born out of mother's womb, still we grow, and therefore, for the rest of our life we are always developing. We are supposed to be developing. Okay? So, we are growing anyway. So, the wonder teaching, same thing within the whole context of the teaching,

[02:13]

the four points of enlightenment, they are all called skiffle teaching. And all this teaching talks in a human language. And they relate to our culture, relate to our world, and relate to how we look at things, and how we understand things. In fact, to put it simply, they talk in a language, in a communication, that what we could understand in this human perspective nature. So the human perspective nature is called the experience of karma. The experience of human karma. The experience of the way we see ourselves, the way we eat, the way we walk, the way we sleep,

[03:14]

the way we do everything, within that context of human perspective, is called the karmic experience of human beings. So the teaching also talks within that human language. But now, it's also at the same time, that the teaching of Wonder Practices, you're going to have, you should have a very open mind when you hear the Wonder Teachings. And you may have to work with those, what is being presented to you within the Wonder Teachings. Because it's a presentation to you

[04:15]

to be worked in your life, to something that you can work as a very extraordinary material. And perhaps you may not find at the beginning, sometimes, when you just look at it roughly, it's just like taking medicine. You don't know what medicine is. You don't know why it is made round, or why it is made flat, or why it is made in a different shape. You just have to trust in that, and you just have to take it. And you know from your understanding, there is some growing, there is some understanding, that it is good for you. That kind of notion you have to have when you approach the Vajrayana practice. That's the choice we have now. We don't have other choices.

[05:15]

The other choice will be going step by step, or we could say traditionally, or we could say going step by step, that person has a true understanding of the previous two Jnanas, of the Gini Jnana and the Vajra. Which means the person really knows the foundation and practical experience of one's life. Which means the experience is your karmic human nature. There is no other experience than karmic human nature. When you know how your nature works in your life, in your situation, in your living situation, in your territorial situation, the way you manifest, you know how your mind works and how your mind reacts to things. And how strongly your mind reacts to yourself, or how less your mind reacts to yourself, or does your mind react in a transparent way, or does your mind react in a very gross way,

[06:18]

or does your mind react in a very light way. And you know yourself well. And that is actually the whole nine Jnanas. So somehow, it is important to have the very clear understanding, a living experience. You know, we call living Buddha. Living Buddha means one who has the total experience of the essence all the time. And when we call a very deluded person, or a very obscured person, means the reaction to one's phenomena is very gross. You get stuck with that. The life doesn't seem to be cheerful. The life doesn't seem to have any humor. Everything is becoming very serious and a very big deal to you. There is no space to dance. So, as called,

[07:21]

the development on the stage is step by step. And I know, in a way we haven't built up things very much And you have to realize that you have to begin from a foundation, even though I'm giving this Wundu teaching. Wundu teaching is far more than a foundation. And, and I just thought that to give this, it is a great blessing for you to hear. And, and you should have a very open mind and then find the meaning of the teaching, something to be implemented, something to be integrated in your life. And there is an extraordinary material to be worked on,

[08:22]

which you will not find in other techniques, which you will find in the Wundu. So Wundu is certainly not a community. Sometimes I've been even thinking that Wundu is too profound to be presented. Just leave other teachings. Really, I'm not kidding. Because, it's not that you're not capable, or it's not that you don't have the potential to see. It's just that our minds are sometimes so confused and we bring this confusion even in our spiritual practice. We bring this confusion in every aspect of our life. So our whole world seems to be a confusing world. And bringing your spiritual world too, sometimes,

[09:22]

perhaps many times. There may be very rare occasions where you can be in your sanity. So there is a bad habit of, because we don't trust ourselves, once in a while you get the gem, you will not trust the gem too. Because we don't understand it. How precious it is. How, what is the, how much depth into that. So we get always caught into a vicious samsara, which is called a confused experience of samsaric mind all the time. We just dwell into it. There is no way of seeing through it, to know that where you are dwelling and where you are existing, and there is no way of cutting through also. And if someone really presents you with some material to work, our minds are so much,

[10:23]

with all kinds of confusion sometimes, we would not do exactly the way we have to do, particularly, particularly, you know, in this country, there is a tendency of just, you know, having a very curious mind. There is a confusion too. It's nothing great, I think. We get so curious, we just, and you know, and people have the tendency, of course they try from LSD to drugs to, and you know, and whatever, we will have many new ventures in the future, all kinds of things. So, the way we change our life, the way we go from one change to the next, every one of these habits, one of these patterns, there is no trust, no communication within yourself that we bring that pattern into our spiritual practices. So you want to do this a little bit, and then you will do a little bit, and then you will do a little bit, and then you will do a little bit, and you will do a little bit. So it's just like, you know,

[11:26]

you get nowhere finally. You are not going to make your way through. Your enlightenment is like one billion years after. Even you get up to one billion years with that kind of start, you are very fortunate. Very, very fortunate. So, we should not let that happen. We should not bring our bad habits into our spiritual practice. We have to be strong, we have to be sincere, and we have to work with, like last night I told, you know, see through your aggression and cut your aggression. And that is the real bodhisattva nature of your mind. The difference between a bodhisattva and a non-bodhisattva, a bodhisattva has a lot of aggression in your senses,

[12:27]

while an ordinary mind has aggression in your senses. So something, the whole Dharma practice is something very, very practical practice. And practical means your world and your relationship to that world. How you see that world, how you relate to that world, is whether you relate from an aggression, aggressive state of mind, or whether you relate with an open state of mind. And how you, and the feedback you get to that reaction. Now fundamentally, why we are going through, why we are doing all this practice is to see ourselves, is to know ourselves,

[13:29]

is to know ourselves completely, wholly, fully, not H-O-L-Y, W-H-O-L-N-Y, wholly, fully to know oneself, is the point of the Dharma practice, which we are not able to know at this point, because there is a lot of confusion, there is a lot of, it's, if you look within oneself, when we really look within oneself, it's just an embarrassing state that we do not want to look at some point. It's just a mess. It's just a mess that every, it's like a dirty room, you know, there's all kinds of mess everywhere. You could hardly find a little bit of spot clean. That's how we live in a world like that, that's how we think in a world like that, and our society is like that, and everyone's blame, and everyone just kind of there is no sanity, there is no clarity, there is no,

[14:30]

the sense of compassion is just out of question, though we talk about compassion all the time, though we think that, you know, we are the world's number one compassionate person, perhaps, you know, we would think that I am the most kindest person in the world. Everyone thinks that way, but there is full of aggression inside. That is samsara. There is more confusion, samsara, than our own aggression. And that is something we have to work with that, to see through that, how that is manifesting in our life, and how to cut through that. Now, second thing, that is a very important thing, which I really, you know, would ask all of you, that your dharma practice is your relationship with your world. Cut through that aggression, through your dharma practice. And so, for that, many different methods, many different ways is emphasized,

[15:32]

introduced by Buddha and Bodhisattvas, that how we can overcome that. So, the whole nine yanas is introduced within that. From the Hinayanic Samatha meditation to the highest Dzogchen meditation is introduced. Now, the second thing, again, our habit, that which we always have, is we want things very fast, we want to experience everything fast, in a fast society, plus, which has happened, we want our enlightenment fast, and we want our healing fast, and there is, and everything is just like a tremendous speed in your projection and feedback. You want your feedback instantly, actually. That's what it is. And that very concept, that which we want, that feedback instantly, is the main obstacle for our spiritual development. Because you're not going to be relaxed

[16:37]

with such an expectation. You're never going to see what you are, because you're full of, you're feeding yourself constantly. Now, from that point, a practice of shamatha, a practice of meditation, the whole ngondro practice, is very powerful, first of all, that we bring our mind more centered, and we bring our mind more calm, before we begin the next stage. I know a lot of people just want to experience. I heard, you know, people just want to have the greatest Dzogchen teaching in Mahamudra teaching, straight, and wants to be that. One is not going to experience that ultimate realization just like that, without having any center, without having any calmness. Why? Because there's a temptation in their mind. You have to work with your temptation before you work with total liberation.

[17:40]

You have to work with your temptation. You have to work. Temptation means that is something that you experienced at that existing moment, that you have that tremendous feedback, unsettled feedback, tremendous speed in that feedback, and first we need to bring our speed of that projection and the feeding absolutely calm, make the mind absolutely calm, and then make the mind centered after that, before we begin to talk about any Dzogchen practices. Everyone has gone like that, and there has been realized teacher in the past. And we are not seeing those things today. Why? Because we are not doing it in the right way. We are so, we just want to grab things fast, we just want to do things fast, and we are just spoiled. We are just spoiled in the way our patterns are functioning. There is no discipline in ourselves.

[18:43]

The discipline didn't mean you have to punish yourself and sit for 10 hours. Discipline is a creative space. Discipline is something you cheer in your life. Something you see, how to see through your blockages. Something which opens your life. That is what the clarity, the vision is a discipline. And we don't have the vision, so we don't have that proper growing in our life. And then plus we have the habit of changing from time to time, you know, going from this spot and that spot and changing. So a person never finds a realization. It's very hard to experience what is true practice on a spiritual place. And now particularly, in Dzogchen for instance. In Dzogchen, the Dzogchen is a state

[19:47]

when a person reaches a very, very high state of living experience. Again, it has to work with the living experience. When you don't have the living experience, now what does that mean? There's a phenomenal external world and there's a phenomenal internal world. When we cannot see our internal phenomenal world is empty, when you started to have experience, your own thoughts are so strong and so gross and so suicidal, which can lead you to suicidal, though it has no substance, how can you see the emptiness of the outer phenomena? And we talk about emptiness. The very own state of mind which is always open, one cannot first of all see that as openness. All these patterns, so handicraft thinking, all patterns from one pattern

[20:47]

to the next pattern develop. For instance, you can develop a new way of thinking. And over the next 30 years, you will be so rooted in that new way of thinking that exactly any thought arises, you just know where to fit that thought. This thought goes to this category I like and this thought I don't like, so I just want to get rid of it. So, it's embarrassing to look. It's just so, it's just so, it's just so confusing. And then again, once goes to the whole evolution again, and of course evolution didn't mean that you have cleansed everything. It would be nice that if we have a washing machine in our mind that, you know, we can spray this in the bucket, clean, and then have a fresh mess. Maybe some scientists

[21:50]

will develop. But there is no such thing. There is the bad thing about it. So, so again we get caught into another pattern. So, so it's become almost like I'm not discouraging, but if you're not careful, perhaps it doesn't look very good. The news is not very good. It looks pretty much pessimistic and optimistic. But you can make it clear if you make your mind clear. And you decide it. Which means that you be practical. You just can't always say that,

[22:50]

oh, I might, you know, I just try to be good as I can, and I'm just a, you know, a good student, and then I try to do, and you know, never really, truly integrating the practice. It doesn't work like that. You have to be very realistic there. Otherwise, the mind could be, the mind could turn into something extremely negative. Something extremely strange. Some kind of monster. Some kind of strange monster, you know. A universal monster. Like a heaven universal monster. Or you could turn like into a person like Hitler. If one does not work with one's aggression, if one does not,

[23:51]

you have potential to that. It's not that you're not going to be like that. You have potential to that. So we don't want to become like that. And the only way how we can, how we will not become like that is cutting, seeing through our aggression is very important. So in Dzogchen teaching, the Dzogchen teaching relates with extremely high understanding, extremely high light experience of the mind, and when that introduced, because of the living experience of lightness, you are able to free your phenomena, phenomenal experience, which is very hard for a mind who is so feeding up, you know, so constantly feeding up. There's no rest constantly. So somehow, it simply become a concept for you than a living experience. And I've seen a lot of, I've seen people like that, those who live in a concept than those who live in a living experience.

[24:52]

So, for that reason, in Buddhist teaching, there are all kinds of way of going. There's a slow way of going, there's a medium way of going, and there's a fast way of going towards enlightenment. And I thought, why not the fast way? And, certainly we all like to find our peace and our balance as fast as we can, but at the same time, you have to give up the expectation of fast. You have to have an open mind. I also give up when I teach that you will get enlightened fast, but at the same time, I know if you do it, there will be a quick result, and I'm sure of that, and I'm confident in that. At the same time,

[25:56]

you have to be very open when you hear, especially a teaching by Gundru, which has a very extraordinary way of presenting. It is not presented like when you simply do a formless meditation, you just watch your breath and things, though there are certain parts introduced, but it's a whole different, powerful way, method, which is introduced, working with the Refuge Mandala, and working with our Refuge practice, the Bodhicitta practice, the Cleansing Vajrasattva practice, called skillfully. And you have to know all this simply skillfully. Skillfully means it's not that you are, you don't have to do mantras, you don't have to do visualization for the rest of your ever, ever time. Your own very essence, that luminous, or that clarity, is that essence

[26:58]

which holds everything. In order to get to that stage, we use all different methods, and this extraordinary method, which is called the Mundu practice. Like when Trungpa Rinpoche was living, he did not give Mundu teaching for students. Before they could begin the Mundu teaching, they have to sit for like many years. And that was very great, because in the, because when our own minds are not light, and when we are caught with the pattern of habits, and patterns of structural habits, it's very hard for us to even to see the skillfulness. Very hard for us to just see skillfulness, because we are so serious into that, our patterns. We don't see our, what sometimes I would say our own obscuration. We won't see our own thing, the mess right there, and just see the skillfulness.

[28:02]

When we take things so serious, oh this is rejected, it's a whole different foreign world to me, I don't want anything to do with that. There's so much resentment, it's kind of, some kind of aggression there. So, so a practice, when you do with a sitting meditation before many years, you get the foundation and you get that kind of experience later on. But at the same time, it is a long process, but it's a good process. It is beneficial to you, that you will never become, so, so you have to, you know, many people think Wunder is just a, Wunder is just a practice, you know, which is preliminary, and we always like to hear the ultimate, we don't like to hear preliminary,

[29:04]

you know. That's not a very good word in our dictionary. But it's true that, you know, it is not preliminary, it's too deep. But anyway, I hope that you can all understand this time in the Wunder teaching. And then, Wunder practice are the foundation. There is a whole new dimension that how you are going to work with the Wunder practice in your life. And the experience you receive out of the Wunder practice can be very profound if you work it very correctly. It is the, one of the most siftiest way, extraordinary path, how a person can find those things, going beyond our seriousness

[30:06]

and seeing them as a more skillfulness, as a blessing to us. When we say blessing, that's skillful. So now, before we begin, I'd like to do a supplication to all the Buddha and Bodhisattvas. I hear you, [...] the

[31:11]

the So now, this is You know what we are doing usually is the short mundo practice. Now what you can see here is the whole interpretation for this book. Now this is like in all Vajrayana teachings. In the Kagyu tradition and Nyingma tradition,

[32:15]

before the advanced practice of Vajrayana practices like the practice of mandalas, the practice of deity practice and the practice of Dzogchen meditations are done, first one completes the mundo practice. And in each, like in Sakya tradition, the mundo is called Lamde. In the Gelug tradition, the mundo is called Lamrim. Lamrim is the stages, the gradual path. And they all have pretty much the basic approach, same as far as the mundo, but the difference are the lineages, the difference are where the teaching originates from and how it originates from and the blessing of the lineage here is very powerful because we cannot get realization just simply reading a book

[33:21]

and just simply hearing in a tape. We have to get the direct transmission from the teaching. This is how it has been in the past, this is how it is going to be in the present and this is how it is going to be in the future. There is no Buddha without a teacher and so therefore the relationship between the teacher and the student, the relationship between the practice, the relationship with the world and the situation, everything is how it is introduced within the context of Vajrayana practice. So it's one step ahead of samsaric experience. Now this teaching, this mundo practice, is arriving from a Therma tradition. Therma tradition is during 8th century

[34:21]

when Padmasambhava came to Tibet and Padmasambhava introduced Buddhism to Tibet and we know that historically Padmasambhava has been extremely powerful who created so many miracles. What we would call miracle is because we just don't see, because we are so caught in our parents and when we could dissolve our parents, their lives become so simple. That is actually a miracle. And things does not become so simple to us so therefore we get so curious and we use this word called miracle, someone who can do that. But actually it's a very simple nature. In fact it's more simple than what we are.

[35:21]

And that is the realization, the enlightenment of the mind. So at that time, looking for the future, Padmasambhava, who is the second Buddha, and Padmasambhava himself was prophesized in the Parinirvana Sutra by Buddha Shakyamuni himself that after 8 years of his passing away, in the lake of Danakosha, a greater teacher than myself will be born. Why he said that? Because of the skillful Vajrayana techniques Padmasambhava was shown more than Buddha Shakyamuni. Now that doesn't mean that Buddha didn't have the potential or didn't have the capacity to show that. It's just that people were not ready at that time. So people were just, at the later part,

[36:26]

they began to teach Vajrayana. But before he taught Vajrayana, he taught the Hilyana teaching and he taught the Mahayana teaching. And then later part he taught Vajrayana teaching. And now the time has ripened that later he taught Vajrayana to the king Indrabodhi. And then he prophesized that Padmasambhava would manifest who will teach more Vajrayana teaching. So from that point, because of the speed of the Vajrayana, when a person really does it properly, then the realization of the enlightenment is faster than any other methods, which is the method of Hilyana and the method of the Mahayana, we could say. It's faster in Vajrayana. At the same time it's more dangerous too. Whatever is faster is always dangerous. When you take a plane ride from here to East Coast, if something goes wrong to that plane, you're just going to die. There's very little hope from 30,000 feet that you could crash and you would not die.

[37:28]

But if you're riding on a car, you could smash your leg or you could break your one ribs or something, but you could still live, there's a chance. So there's some way of getting through in the middle, slip through the middle way. But you're not going to slip through the middle way. It's going to be extremely difficult. We never heard anyone surviving from 30,000 to 5,000 feet crashing. So that's how the Vajrayana practice. There's only two ways. It's called the bamboo way. In a bamboo, if you put a snake, either the snake will go out of there or it will come down. So that's how it's presented to you. If you do it well, you're going to get out. If you don't do it, you're never going to make it out. So it is in a way powerful and at the same time you've got to know that what you're dealing with is something sensitive and you've got to know what you're dealing with is something strong.

[38:32]

And that's exactly what actually people want. If you have that expectation to get fast, then now you should be ready enough to also deal with what ingredients of that fast. You want that fast and you don't want to relate to that skill of fast. That means you're not being true to yourself then. So you have to be a little true to yourself. So then, therefore, Padmasambhava is also called the second Buddha. And when Padmasambhava came to Tibet, he taught a tremendous, extensive teaching on the Vajrayana path. And at the same time, the teaching of Hinayana and Mahayana was also taught during that time by Shantarakshita, the great Khenpo, the great Bodhisattva Shantarakshita taught Mahayana sutras,

[39:35]

taught about compassion, taught about the six paramitas, taught about the ten paramitas. There's not only six paramitas, there are ten paramitas also. Leading to each bhumi, the first bhumi, second bhumi, third bhumi, fifth bhumi of Bodhisattva, each bhumi has one paramita. But briefly speaking, we talk about six paramitas, but generally there are ten paramitas on the Bodhisattva path. So that was taught by Khenpo Shantarakshita. And then the Vajrayana teaching was extensively taught by Padmasambhava. So, after his whole transmission in Tibet, after the completion of the time that he was spending in Tibet, then when he was about to leave Tibet, then he wanted to leave the teaching for the beings of the future,

[40:37]

that way they can find their realization. And at the same time he saw that the world is so corrupted, that we bring our bad habits into our spiritual practice. And there will be people who will be so negative, we have seen like Hitler, so negative people, that who would make purposely, who will commit themselves to spoil the essence of the teaching. In all different methods, in all different methods, they will try to say, oh, this looks like that, and it fits like that, they will try to say like that. And some confused, bewildered people will get caught in that. There are a lot of things like that. And then, seeing the corruption, seeing that negativity arising,

[41:40]

and the negativity spreading in our society, in our world, he thought a way to conserve the teaching intact, without being polluted by that corruption. And that vision was the hidden treasures, what we call the Therma teachings. So the teachings were preserved in a way that no ordinary human being, corrupted beings of the world, cannot just get it right-handedly and try to alter the teaching, so that it can be just a total different disaster experience at the end. So from that point, the teaching was hidden teachings are called the Therma teachings. And all these Therma teachings, some are hidden in the earth, some are hidden in the space, some are hidden in the water, some are hidden in the trees,

[42:41]

some are hidden in a miracle way, what I told you just before, in a miracle way. Giving to those powerful, it's like the guardians of these teachings, are the powerful universal gods, and powerful universal spirits, those who respect the teaching, those who respect the teaching, that the truth of the teaching, they hold it as preciously, and prophesized by Padmasambhava, when the right teacher comes into the world, then it's been given to the teacher back. So that's how the whole tradition of the Therma follows. Each time, when each teaching were kept in such a gradual way, Padmasambhava put them in such a gradual way, that each time when that particular Theraton comes, that particular teaching is taken according to that particular situation of their life, and the experience of the society, of the world. So you will find that the earlier practice,

[43:44]

like in the Gondro, people have quite different time value in those days. So you will find many pages to read while you're doing the Gondro. And then in today's time, it's the time that we have our breakfast while we're driving a car. When you have that time to do your Gondro for three hours, while you have to have your breakfast, pretty much the Japanese will invent a car where they will start brushing your teeth and shaving you and putting your clothes too. And we have to wait for that teaching also. So, in this, looking to that stage, when this teaching was discovered, in this teaching of Gondro, there is two parts of the Gondro. One is the longer version of the Gondro, which is not really that long compared to the previous ones.

[44:48]

And there's a short version of Gondro, which we're doing this way. And I'm sure perhaps some of you may find it a little too long too sometimes. So it's something that is needed, timely in a way, skillfully. All Buddhas, the compassion of the Buddhas and Bodhisattvas is infinite. It's something to be worked according to your situation also. There's a tremendous space in the skin that how it can be made well, giving you the secrets of the art of the mind, how it can be quickly cured if you could be the recipient of that technique. So this teaching was the present-time Therma, the present-time Therma,

[45:50]

I would say the Therma of the 20th century, which was discovered by His Holiness Tujhun Rinpoche, who was the head of the Nyingma school. There were 22 volumes like this which he discovered of Thermal teaching. And you can find those texts if you're interested in all universities of America, wherever there is Asian studies and all kinds of work, library, you can see those. In each one of those teachings there's all kinds of methods, skills, how we can heal, how we can meditate, how we can find our presence, how everything, whatever, if you do it well, you could find every answer, every way of skill, knowledge to work with our life. So this was the foundation

[46:52]

of all those Vajrayana practices, like in every other practice. And each present-time Ngondro practice is stronger than the other ones. They all are powerful. All are powerful because whole lineage is there. But the lineage at this point becomes very powerful because the lineage is very clear. See, that makes a big difference. It's like a good family. It's like a happy family where everybody loves each other. I mean, you have, when there's a big, big family, sometimes there's all kinds of situations involved that, you know, there are tense, stress and tensions. But if there is something fresh and new, it is always fresh and new experience,

[47:52]

something more direct. And from that point, the lineage is so close that there is more direct experience because it's experience of our mind. The lineage experience is the experience of our mind. We do take the transmission and blessing of a true lineage holder, of a lama in Tibet, so that one gets that lineage directly from that. And there's a tremendous close relationship because that lama's lama's is so close, so close, lineage is so close. Like from Kuntusangpo to Vajrasattva to Garab Dorje to Jambal Senyin

[48:54]

to Sri Simha, the lineage holders of this teaching, passed from Sri Simha to Guru Rinpoche, Padmasambhava. And from Padmasambhava, it was passed to Dakini Ishitsugyo. And from Ishitsugyo, it was passed to His Holiness' teacher, Gyurme Ngetan Mongpo. And then it was passed to His Holiness, from Dakini Ishitsugyo, passed to previous Duryodhana, previous Duryodhana gave it to His Holiness' teacher, and His Holiness gave it to him, and from him it's come to me, and from me to you. So the family is very close, and is a family of true sincerity. Because the whole practice becomes very powerful at that stage. And it's not that the others are not powerful, it is really that sometimes the way we bring our corruption into our world, we try to, that's why we said, be respectful in your samaya, samaya means keep your mind sanitary all the time, see through your aggression and cut that aggression,

[49:56]

is the main samaya. And we don't do that, you know. We put our aggression into our Dharma Sangha. I mean, just forget about the world, even in our Dharma Sangha we bring that aggression. We bring that aggression in all aspects. And we try to show that who is powerful, and what I can show, and all the time showing off. There's nothing to do with your true sense, but it's just showing that fantasy, showing that paranoid state of oneself. And that creates that kind of confusion, it brings atmosphere of, atmosphere of unclearness. It brings atmosphere, experience of that kind of tense, experience of that view to oneself. And that is the obstruction for enlightenment. So therefore when the lineage is very short, very close, there isn't that kind of thing, it is very powerful. And at the same time it doesn't mean that when the lineage is long,

[50:57]

it doesn't mean anything is wrong, all those lineage holders, all those lineage holders are perfectly enlightened teachers. But the Sangha, our whole world, whole world has to be very open, and very kind, kind from the sense, not saying that I'm more superior, and you're inferior, so I can be kind to you, that's not called kind, that's called aggression, that's called aggression, it's opposite of compassion. Some people think that is kind, oh, I can give more, because I'm more powerful, I can see your suffering, so I'm fine, I'm really fine, and you are nothing, that's aggression. Aggression does not mean that you have to have a red face, and to, you know, scream, and burst out in flame of all kinds of negative words we have to say, but aggression is the fundamental confusion that one doesn't know oneself, that is the aggression, that is the real self.

[51:58]

And we have to cut through that. So, so samaya is a samaya is a respect to our nature, samaya is a respect to our society, samaya is a respect to the world, which means our whole communication with that world, with the people, with everything. Seeing that everything is, knowing that everyone has that wonderful nature, cherishing that wonderful nature, and living within that wonderful nature is the pure samaya. We see the world in its true form, in its true sense. We don't see, the Vajrayana practitioners see the world in its true sense and can cherish. While the confused mind cannot cherish it. Everything is a problem. It's a big, it's a big trouble. It's trouble till you die.

[52:59]

Yes. You know, we have the tendency, oh, way back. I mean, just look at your past history. Which day do you recollect that you have the most wonderful day? You have to say, let me think. Sorry, that's already a problem. And we think that tomorrow will be the most greatest day, all the time. With what? With this kind of aggression we always take along with ourselves. It's not going to happen like that. It's never going to happen like that. So we need to make some changes in ourselves. If we are going to get, find our true sense of happiness, if we're going to cherish our life, we're going to cherish our society, we're going to be proud of our society or cherish our society, we need to make some changes in our attitude. Because the kind of attitude we have is not very positive. so that's kind of, you know,

[54:08]

the whole Vajrayana teaching is based on cherishing the simplicity, the purity, the brilliance of that, our world and our mind. And that's something we don't, you know, we don't do it and somehow we don't get it sometimes. And now we need to get it. Something we need to work, work it out to experience and to really cherish with that. The simplicity. Simplicity. So, so this is a teaching, discovered teaching of His Holiness which he discovered from the earth treasure.

[55:08]

This is from the ground treasure. And perhaps, you know, in a bit more than a year you may all find a translation of this, a translation of the whole thing. So today we could, we can begin now on the When was it discovered? When was it discovered? The year? Yes, this one. The exact year, I don't remember the exact year. But this was discovered, His Holiness was born in 1904. So this was discovered in his early part of his life. But I don't recollect which year exactly. I'm not very good in keeping the years.

[56:09]

So it was discovered in the late, this century. It was discovered this century and it was discovered I would say in the early part of the 20th century. So, now to go to a literal translation before we begin the main teaching on this. Now it's called the Zab Sang. Zab means profound. And Sang means secret. Now you've heard this word called secret. We get very confused sometimes. What is that could be? And the more you hear this word called secret, the more you want to know it, you know. There is some kind of curiosity. What is that secret could be? You know, I've got to know that. Now basically, many of the Vajrayana teachings are kept secret

[57:11]

or esoteric. In many traditions, they keep the esoteric as secret because when a person is not ready for that, they do not open it for the people who are not ready for it. It doesn't mean that there is anything wrong in it. So therefore the whole teaching within the Vajrayana Buddhist tradition the secret, the explanation of the secret is called the the way the Vajrayana is kept secret or the way the Tantrayana is kept secret. It doesn't mean that there was some default in the Tantrayana. It is secret to the minds, those who have very narrow patterned mind, those who have lots of patterns in their mind, those who have lots of projections, heavy projections. It has been kept secret from them because they may not understand this teaching. So therefore it is not there is nothing wrong with keeping it secret. The whole thing of Dharma, there is no deception. It's naked, clear.

[58:12]

Actually, it's so clear. It's like day and night clear. There is nothing to hide. It's just so clear, that's it. And sometimes we don't understand the clear because we are so unclear. We are not naked. Our mind is filled with all kinds of patterns. So it's very hard for us to see a naked mind. The sincerity, the truth, the openness, the love, it's very hard to see. I've truly noticed that when someone has tremendous openness, sometimes people at the beginning take it oh, I can simply take advantage. No, they have such an open mind. So it's like you can dance and dance and dance into the space. And it's like you receive all the time. And one may not realize what one is receiving sometimes. So it's not that there is something, the nakedness, the purity, the whole Dharma is based on the principle of the Buddha's teaching

[59:15]

Bodhicitta mind. The relative Bodhicitta mind and ultimate Bodhicitta mind. Which is the principle practice which you bring in the entire path of Mahayana, from the Sutra of Mahayana to the Atiyoga level. Without that true relative, without the Bodhicitta mind, there is no practice of Buddhist teaching. And without that Bodhicitta mind is the true sense of compassion. And where there is a compassion, you cannot have the compassion and uncompassion at the same time. One can never have the true mind at the same time. If you are compassion, you are compassion. That's what you are. You cannot be uncompassionate at the same time. So, the whole teaching was presented by those compassionate, naked mind. To show the simplicity, the truth lies in the naked. Not in the philosophies. Not in how things are structured. Not in the traditions. As I said last night,

[60:17]

I cannot describe you how Bodhisattva mind is. There is no word to describe. You see through your aggression and cut that aggression. There you will find the Bodhisattva nature. That is the true essence of Bodhisattva. But we don't do that. We like to get all kinds of philosophical ideas, you know, how a Bodhisattva should be. So many puritanical ways, you know. How a Bodhisattva should look like. How a Bodhisattva should think. And how a Bodhisattva would, you know, and once in a while, you do something wrong, and then you justify yourself, you did the right way. And then you bring all kinds of philosophies. And then you go to bed. And then you don't want to take it anyway. When you look inside, it's so embarrassing. So embarrassing, you don't want to tell it. So, actually, in that two words, the whole Bodhisattva nature is, see through your aggression and cut that aggression.

[61:19]

Cut that deception. That is the true Bodhisattva. The nakedness. The openness. So therefore, the teaching of Vajrayana is so, in fact, it's so open. It's so much space. That a very small mind gets so freaked out, it's so shocking that there is such a space. There's such a world that, you know, where you think, you know, instead of all the time you think of a little insect, a little being, that you could be something, one of those, you know, that is something found. We have, there is a, there is a story about the frog of the well and the frog of the ocean. One day the frog of the ocean came to the well and then he saw a well frog and the well frog asked him, where you came from? He said, I came from the ocean. And then he asked, how is the ocean? How big is the ocean? Is it a quarter of my well?

[62:21]

Or is it a partial of it? And he said, no, it's very big. So it's half of this well. No, there's no comparison to this well. My ocean is infinite. And this frog cannot think because there's his patterns and just he could see that much. And he said, is it a third of it? So is it as big as this? No. And for it cannot be. It just cannot be like that. And he could not believe and he wanted to go and see this ocean, how this ocean looks like. So then they both travelled together and then they came next to the ocean. And when he saw the ocean and then the ocean frog said, oh, there is my ocean. And when he saw the ocean, it was so vast that he freaked out and died there. So like that,

[63:27]

it's been kept secret because it's so naked, so simple, so earthy right there that you just can't get it. So that's why it's called the profound secret. Right. And then Khandro. Khandro is called Dakini. Now Dakini, basically from the Vajrayana point of view, the way the male and female, the way the energy develops between the male and female, male is the side of the energy which is skillful, method. Male is the method and the female is the which holds the space.

[64:29]

To give a birth, both male and female has to be together. Otherwise it won't happen. So same thing, the female at this point, the female nature, which is the Dakini nature, is the space. It's the space which holds everything. So that part is our mind. In fact, innerly is our own mind. Our own mind which holds the entire entire phenomenal experience, which holds the entire phenomenal experience is the essence of the emptiness. That is the emptiness. That is the Dakini side. That is the feminine side. And which manifests out of that phenomenal sphere is called the male energy. Which manifests out of the sphere, which springs out as an energy,

[65:33]

that energy is the skill. But there is no energy without the sphere. And there is no sphere without an energy. So that's called the union of the mind. The nature of the mind is like emptiness and skillfulness fundamentally united together. There is no mind without any phenomenal experience. And there is no phenomenal experience without any sphere of emptiness. So sphere of emptiness and the phenomenal energy is fundamentally there. And now balance into that, understanding clearly that nature is called enlightened state. And not understanding that is called the corruption. All happens. It is actually the play of the emptiness too. In a confused way. Not seeing that. Not seeing that situation clearly. The situation is not clear. So this teaching is the truth, the nakedness, which is

[66:35]

the profound nakedness, the profound secret of the essence. It's like the hard drop of the dakini. Like hard is so important for us. Our heart is the most precious of this body. Without heart we don't exist. We won't live long. So we keep our heart. It's so precious. I mean we can live without one lung, we could live perhaps without a kidney, but we cannot live without a heart. Or we may need to put some implanted artificial heart, whatever, but you can live without one lung, absolutely. You may only have one lung you could live. But you need to have a heart. Whether it's your heart or whether it's somebody's heart, you need to have that heart to live. So therefore that the drop of the heart is like the essence. It's so precious that we would care our body so much like the heart. We care about our

[67:36]

heart more than anything else. When we hear that we have a heart problem, we get more conscious than hearing that we have a kidney problem. You can do with your kidney. I do have a kidney problem and my doctor says not to eat meat, but I think it may be okay. So like that, the heart, the essence drop of the heart is like the nakedness, the teaching of the enlightened state being presented. The teaching of the preliminary of the Vajrayana teaching. Preliminary for the Vajrayana. It didn't say the preliminary for the Hinayana and Mahayana, my dear. You have to remember that. It never said that it's preliminary for the Hinayana. It is preliminary for the Vajrayana practice because Vajrayana practice is so profound. And you are starting actually

[68:38]

from beyond the other yanas. So therefore the essence, heart drop, like we cherish it, like we will take care of it. And that is the path. The wheel of the path is like if we have to travel from here to any distance like car is the... In those days there was the chariots. Chariots are the one which you will travel like the wagons like the cowboys travel. Wagons are the ones which you go from east coast to west coast in a faster way than walking. So today that has been presented to change new form and that is car. So anyway, the wheel of the Dharma, the wheel of that chariot, this practice is the wheel of the chariot, the wheel of that thing which leads us quickly towards our realization of that naked, open, simplicity,

[69:40]

true nature of the enlightened state. So that's the name of this Undra teaching. Now, the teaching begins with the word called Omswati. And Omswati means may it be auspicious. Now first of all in all Vajrayana teaching we realize how precious it is for us to hear the Vajrayana teaching and we realize how precious for us to have this precious human body. Now precious human body though every body is precious but to have a precious human body there has to be 18 great qualities to have a total precious human body. Without the 18 great qualities it is hard to call it a precious human body.

[70:40]

Perhaps you will later find out why it is hard. So, even we as a human being, there are all kinds of human beings, but all kinds of human beings are not called, this term called precious human body, though every body cherishes and takes care of their life in the most precious way. Even the animals take care of themselves in the most precious way. And from that point we are not saying, we are not talking from that point that they are not precious. From that point every body is precious. But precious in an extraordinary way that what kind of faculty you have at this point to develop further and understand you further, that is called the extraordinary or precious human rebirth. So there is a difference. Not that nobody is precious, every body is precious. Every living being is precious, therefore Bodhisattva come

[71:42]

and to benefit this being because they are all precious and because they have all their precious nature. But at this life, whether they have those whole qualities to be that, have that higher faculty to open themselves and to connect themselves, that is a question. And from that point, what is called as a precious human body, that we are not born as an animal, that we are not born into a hell realm or into a hungry ghost or into a titan or some kind of strange some kind of strange state of experience of samsaric life, that we are born into a human being. You know. And not only we are born into a human being but we are born in a state, in a country where there is an openness. Where there is a dharma flourishing. If there is no dharma flourishing then there is no way of knowing oneself. And it's just like, there is no way of, no one telling you

[72:43]

to look through your aggression and cut through your aggression. There is no way of knowing oneself, no way of working with our own state of mind. So there is no way to find one's own true realization. So, to be born in a place where there is a perfect condition for hearing and the dharma flourishing. And to have all the limbs is very important. If you do not have all the limbs, then again if you are deaf you could not hear what is being explained to you. Or if you do not have your tongue you could not talk and you could not communicate. So again, it prevents you from that, it prevents you on a great degree. It is kind of important in a way to see that we are perfectly well from that point. And that our views are not distorted. Our views are not corrupted. That we don't see that aggression is great. That we really see

[73:44]

that aggression is a very major sickness we have and we have to deal with that and we have to overcome it. And to have that clear vision is the right view. And when you start to think that the aggression is great you are on a completely wrong track. And that's called that you are born in a place if you are in such a country where the society or that kind of society believes in a structure like that and functions like that then you are not precious. Again, you lose the preciousness of your life. So therefore, to have the right proper understanding, the proper view of your proper view is very important. And to have devotion to the state, dedication to the state, the cherishing to the state is called dedication. The cherishing of knowing the truth and cutting through that is called devotion. And to be committed to that,

[74:48]

to be disciplined to that so that one can work on it. And then there are other factors like that. The Buddha came to this world and even if the Buddha had come, Buddha doesn't give teaching. There is no benefit to the being. We would never have understood this thing today. It is due to Buddha Shakyamuni's kindness that we could really look intently at how we can work on it, something he discovered within himself. And he went through it, he discovered, he saw through it, he cut that confusion and he became enlightened. So same thing, that message, that blessing, that message was passed to us. Not that it is something foreign coming out of Buddha Shakyamuni. It is simply there you have that nakedness state with tremendous clarity. And you just need to see that that message being passed is called the lineage passing to you.

[75:48]

The transmission passing to you. To see yourself, to discover yourself. So even if the Buddha comes, Buddha doesn't give teaching, there is no benefit to the beings. We will be always caught from one state of samsaric life experience to another samsaric life experience. And even if the Buddha came and Buddha gave a teaching and the Dharma is not existing, there is no benefit to you either. Because we are here right now. Somehow, unfortunately, in a way. In this big mess. And if we are not careful, we can just live like this for the next one billion years. And even if the Dharma is flourishing, if one does not practice it, again there is no benefit. And to have, and to be able

[76:53]

to share with other beings. So those are very important. So, like that. So having all those qualities then it's called a precious human rebirth. You can certainly make a great development and success and achievement on the spiritual path which is your true nakedness, true simplicity, true pure awareness of your state. So, now who holds this whole teaching? In the Vajrayana tradition, the relationship between a student and a teacher becomes extraordinarily important. Now the Vajrayana teaching, all Mahayana teaching, basically the difference between a Hinayana teaching and a Mahayana teaching. The Hinayana teaching, you can hear it and you can just give the message to other people. What you hear, you can just tell them. It's called Nyen Tö. You hear it and then you can tell them.

[77:55]

Basically Nyen Tö means just hearing it. So, you hear it and you can pass this message to other. That's the Hinayana teaching. The general teaching. It's not something that psychologists work in that level. It's hard that psychologists have the state of the Hinayana realization they can transcend samsara. But at least they can talk in the level of the world, you know, how things work, how to eat with your forks. If you started to put your mouth in the table and you go to a psychologist he will say you should not do that. It will just create a big problem in your family, so you better eat with a fork and a pen. That's what the psychologist is going to tell you. That's my shit. There is no more than that. So... So...

[78:58]

Yeah. So the... Now on a dharma path it is more than how we eat and how we behave. It's something to work within ourselves deeply. And for that, the old Mahayana teachings cannot be given, cannot be transmitted without a practice and without a realization. That is the true tradition of the Mahayana teaching. One cannot give an initiation without receiving that initiation and without practicing that initiation. It's a big thing. It's not a small thing. Because it is based on such an openness, such a nakedness and such a directness that it has to be transmitted in that directness. So from that point, it's become very sacred Vajrayana practice, transmitting the whole thing.

[79:58]

The whole relationship we were very powerful because transmitting the nakedness. It was a powerful situation for the Vell's frog to be introduced by that ocean frog, that nature of the ocean, which was so powerful that it just freaked him out. So it has to be a living experience. I'm not saying that you're going to be freaked out, just like that. But if you're not careful, we could just put ourselves way back into old bad patterns. So same thing. Now this teaching relationship from that point becomes so important. Now how the teacher is chosen in Vajrayana and how a student is chosen by a teacher in those days is very... in those days when you look at the history of Mahasiddhas, when you

[81:00]

read through all those things, there are many ways how the teacher is chosen. First of all, when you see your teacher, there's a tremendous joy, there's a tremendous... all your hairs will just open up if there's a karmic-connected teacher from your many lifetimes. Then you will understand what the teacher is telling you. And there's a tremendous, powerful situation taking at that time. And that's one way. Second way, the teacher should have the quality of the whole three yanas. The teacher should have the tremendous compassion, working with our neuroses in whatever style we need. Maybe you need in a very rightful way sometime. It's true. There's no need to... There's no need to hesitate.

[82:01]

Because our main thing is to cut through your aggression in any way, whether in this peaceful way or in a very rightful way. And then you will be able to cut through that. That's how the relationship becomes so pure. It's a mutual purity. There's no mutual deception. So... And the teacher also look at the student. Is a true student really going to practice? Is really going to commit oneself? And that's how it happens. And when those whole conditions really meets, then there's a powerful experience. And then on the path, the student will go through one's own neuroses because there is neuroses and one will work it out and one will see the changes happening rapidly and one will see more and more things opening and you see the other side of the world which

[83:05]

you have never seen before and you start to appreciate how open and how great you can be instead of seeing that little insect and the little human being you always used to think. So there's a sense of joy, a sense of openness, a sense of tremendous working in that situation with one's own neuroses and aggression which we have from long time ago. Then cutting through that and experiencing the clarity within that. Seeing, you know, it's like seeing a jewel in the rubbish that when you find a jewel in the rubbish, that that's how you can see yourself in the midst of this, in the midst of all this aggression, in the midst of all the neuroses, that you can see a jewel in yourself. And to find that is extremely precious. And to maintain it is extremely very precious. So now from the ultimate point

[84:13]

of view, there is no teaching to be given because everything is so simple and direct. But we don't get it. So therefore we like to do a lot of things. So skillfully, you're introduced to a Zafu. Skillfully, you're introduced to a breathing meditation. All is skillful. Which is really actually from that point is not happening. From the ultimate side is nothing is happening. From that point, what I'm giving teaching and what you're hearing is not really happening. So so in a way, it looks like a

[85:17]

deception. You're doing something which is really not there. So we call that a deception. Now that's how the skillful relates with the deception of the experience. Neurosis is called deception. The aggression is deception. So how the skillful can be cutting through to that deception is the work of a teacher and a student. That's called the larger pride and the larger command of the teacher which cuts through that and then what is able to experience the true essence of the mind. So there is a deception. There's a lot of deception. From that point, whatever you're doing is deception. Your whole expression is a deception. It's just a pure deception. Now we can take the deception as a very working material skillfully and turn the deception

[86:19]

for our understanding of realisation. And how far we can go with that particular deception is the larger command, is the teacher's relation with the student that one's own experience may once get through and once cut through that deception, cuts through that aggression at a particular time. So therefore it's become so sacred that the nakedness, there's nothing to hide from the teaching. There's nothing to hide within the essence there's nothing to hide. But we think it's related in the skillfulness so there's nothing to hide from the teacher's point of view. There's nothing to hide. Everything is just raw and naked. And it's just for you to be there to taste it and to take it. So therefore able to understand from that point which the teacher

[87:19]

becomes the embodiment of the three times buddha many historical buddhas came, one is not able to see those historical buddhas. We're unfortunate that we haven't seen them we're unfortunate we're still hanging over here We're still hang-ups in all of our patterns in all of our bad habits all kinds of things So now through the embodiment, through the teacher one is able to hear the path, so therefore the whole communication within a Vajrayana practice becomes very powerful mandala. It's the powerful of nakedness and your deception. That teacher has nothing to hide being open to you from everything There's nothing to hide I don't hide anything

[88:21]

The way I am in my way there's nothing to hide There's nothing to hide from the morning or evening So So it's become a big challenge a big test and something that the space, the naked space which has been presented to you that you have to work that, you have to you have to work with your living situation, in all kinds of situations So therefore here it first the supplication goes to the teacher It didn't say that I'm not asking that you need to make a devotion

[89:22]

and you need to make that kind of thing No. What is meant that it's important to have that kind of sense of understanding, what you are relating with and whom you are relating with That's very important to know, otherwise you will never know what's really happening there. You are never able to understand your deception, because you know the way, the education of a pad, samsaric education the samsaric way of thinking is such a, brings has developed one aggression one's prouds, one ego that how important I am that how you can show everything is so superficial, there is no nakedness and now when you relate with that nakedness you have to work within that structure so therefore one pay respect to that essence and therefore one works with whole life situation cutting through one's aggression and proudness and one's ego which is the pit hole of the whole suffering and fear manifest from that aggression So therefore we pray that

[90:24]

please bestow me all the body, speech and mind blessing so that I can see myself clearly the teacher being the embodiment of all the buddhas Please quickly take me please quickly put me on the stage, may I experience the four kayas the dharmakaya sambhogakaya, nirmanakaya and sabhavikakaya the explanation of these four kayas will come later I mean those who don't understand I will explain it much in the later part the whole process of the ngondro teaching will relate in all these all these levels Trivedi Lam Zang Satra Ngondro Te To able to reach to the nakedness and to our presence of the realization this profound

[91:26]

theme of the ngondro here he is explaining it very clearly and very easily that we could understand

[91:41]

@Text_v004
@Score_JJ