I think it's not getting any better. Maybe. Quite a few Westerners wonder why the intermediate state after death is described by Tibetan teachers as being terrifying, horrible to go through, a frightening experience filled with intense lights, colors, and sounds, when at the same time research done by Western hypnotists say that the after death experience is very pleasant without any discomfort or hardship. So I ask, are people under hypnosis actually dead? No, they aren't. They're still breathing. But a dead person does not breathe. Those hypnotized have only an imitation, not the actual, immediate experience of death, only a flickering mental imprint. The author of this text, Thich Nhat Hanh was an extremely learned and accomplished master

[01:05]

of Tibet, rivaling the fame of Longchen Raja and Nipam Rinpoche. He was also known as Gatsangpa, Vulture Nest Dweller, because he spent long periods of time in the tree places, caves, and mountain hermitages of the great Drukpa Kagyu master Gatsangampo Dorje. There he attained accomplishment. A great and eminent master, he fully comprehended all the teachings of the schools of Tibetan Buddhism, especially Kagyu and Nyingma. He is said to have perceived the teachings of the eight practice lineages, as well as all of Samsara and Nirvana, as clearly as something placed in the palm of one's hand. Among his other writings, he also has expositions to the Mahamudra and Dzogchen systems. A great number of explanations and commentaries on the Bardo states exist.

[02:09]

The text here is the most lucid and concise among them. It can be elaborated upon by learned teachers, while at the same time, uneducated people find it easy to understand. All his other works, be they on Mahamudra or Dzogchen, are also unique in this way. Some of his writings are quite amazing. Usually we talk about three aspects, the present life, the Bardo, and the next life. In the next life, following the intermediate state, we either wander further through Samsara or the next life existence, going to one of the higher or lower realms, or attain liberation and enlightenment. Right now we find ourselves in the present life, in the intermediate state. The Bardo state is between the two. Bardo means intermediate state. Sometimes six kinds of Bardo states are discussed, but they can be condensed into four basic states.

[03:11]

The first, the natural Bardo of this life, continues from birth until the time of death. The second, the Bardo of dying, is the period that begins with a fatal illness, but with meeting the cause of death until we finally expire. The third, the Bardo of dharmata, occurs when we have fully passed away. Finally, the Bardo of becoming is undergone if we have not recognized our nature in the Bardo of dharmata. In addition to these four Bardos, between birth and death during this life, we have two more, the Bardo of meditation and the Bardo of dreaming. The Bardo of meditation is the experience of the meditation state. The Bardo of dreaming is the dream state during sleep. Literally, the Bardo of this life means born and remaining. We have been born from our mother and have not yet passed away. It is the period between birth and death. Here, the important point in the daytime is the Bardo of meditation, which depends on

[04:14]

receiving the oral instructions from a master and training oneself therein. Then, during nighttime, one trains in the Bardo of dreaming. If, in this way, one remains in the Bardo of meditation throughout day and night, need one worry about any of the other Bardo states? Being adept in the Bardos of meditation and dreaming is sufficient. Nothing more remains to be done. But, without reaching some degree of stability in meditation and the ability to recognize the dreams, then, I am sorry to say, one cannot avoid enduring the Bardo of dying. A good samchen practitioner, on the other hand, is liberated into the expanse of primordial purity during the Bardo of dying. He departs through the secret pathway of Vajrasattva before expiring. If one is not stable at that point either, one will arrive at the Bardo of dharmata. Here, the natural sounds, colors, and lights manifest. Dharmata means nature, the unconditioned.

[05:16]

The sounds, colors, and lights are unconditioned. They manifest, yet they are devoid of a self-nature. If one also lacks stability in the Bardo of dharmata, sadly enough, one will wander further down into the samsaric circle, seeking another rebirth within the six realms. As I mentioned earlier, being liberated into the expanse of primordial purity at the moment of death is best. At this point, one will go through the experiences of appearance, increase, and attainment. The first of these three experiences, the whiteness of appearance, occurs with the descent of the white element obtained from one's father. The second experience, the redness of increase, occurs with the ascent of the red element obtained from one's mother. The third experience occurs when these two elements meet at one's heart center. The third experience is the actual moment of death. What follows the moment of this third experience is the fourth experience, the so-called ground

[06:18]

luminosity of full attainment. A scripture states, then dawns the unconditioned wakefulness of bliss and emptiness. The wakefulness is empty as well as blissful, and if one can recognize it, it is exactly the mahamudra of bliss and emptiness. The doken. See, in the mahamudra is emphasis on bliss and emptiness. In doken is rikpa and emptiness. In mahamudra is appearance and emptiness. It's quite technical. In most cases, however, following the three experiences of the whiteness of appearance, the redness of increase and the blackness of attainment, one's consciousness, also called prana mind, faints in the black experience of the white and red elements. This is a very good one. Prana mind. Prana mind. Prana mind. Prana is the inner air.

[07:18]

It's always like the vehicle of the mind. According to the tantra, it's very subtle air, karmic air. Prana. One's consciousness, also called prana mind, faints in the black experience of the white and red elements meeting together in the heart center. This moment of unconsciousness is for all ordinary people simply an oblivious state, lasting for the most part about three and a half days. On the morning of the fourth day, manifestations suddenly unfold as if the sky and earth were rent asunder. One has been unconscious, totally oblivious, not noticing anything up to this point, so one will wonder what happened. Conventionally, this is of three days' duration, but there is actually no fixed measure. For those familiar with meditation, it lasts for as long as their meditation state, the duration of non-distraction from mind essence. For people without training in recognizing mind essence, these days just flash past.

[08:23]

For those with virtue and evil on equal measure, the duration is approximately three days. What actually happens at this point is that the fourth experience, the ground luminosity of full attainment, is not recognized and one falls unconscious. That happens for most beings. Quite a few people suffer at this moment due to their intense panic and fear of death. A cry of anguish follows, then they lose consciousness. After the passing of three and a half days, one awakens from this oblivious state, wondering, what has happened to me? The consciousness then leaves the body through one of the eight or nine apertures. It seems quite strange that the mind, which is without any concrete substance, must leave through an opening of the body. If the mind departs through the top of the head, it is said that one goes to the higher realms, or continues on the path of liberation. In fact, there are several openings on the top of the head. One leads to the formless realm, another to the realm of form, and yet another to the

[09:27]

pure lands. After the consciousness has separated from the body, it will, in the barrow of becoming, go to one of the six realms in keeping with one's individual karma. According to the system of Karling Shetro, everything happens within a span of 49 days. The peaceful deities manifest in the first week, the wrathful ones in the second week, and so forth. But actually, nothing is definite about those days. For some people, everything just flickers by. For others, it might happen slowly. Time and occurrence remain unfixed. On the other hand, if one is a trained practitioner, one will recognize, this is the experience of appearance. When the whiteness appears bright and vivid, and when the experience of redness occurs, one will know, this is the redness. Finally, when everything goes black, one will acknowledge, this is the attainment, the blackness. After these three experiences, one will also recognize when the ground luminosity of full

[10:31]

attainment manifests like a lamp within a vase. At first, there is an instant of fainting, while the 80 inherent thought states cease. Nothing accompanies the cessation of all thought states but non-conceptual wakefulness, awareness-wisdom as bright as a lamp in a vase. It is cognizant, non-conceptual, and remains one pointedly, the union of luminosity and emptiness. That is the ground luminosity, which is like a mother. This means that dharmata, self-existing wakefulness, is like a mother. The recognition of it, which one's master has pointed out, is like a child. At this moment, the mother and child reunite. The traditional analogy is like a child jumping into its mother's lap. People who are experienced in such practice understand this, and everything stands and falls with that understanding. At present, the vital point in our practice is to recognize the nature of awareness.

[11:32]

We hear statements such as, recognize your awareness, or he has recognized Rigpa, the awareness. Having recognized awareness during one's lifetime, the key point here is to remain in it, to refrain from losing its continuity. At this instant of the cessation of the 80 inherent thought states, self-existing wakefulness is vividly present, like pure and refined gold, the purity by itself. One can recognize it fully and completely. That is how it has been taught. This moment has been spoken of as one instant makes the difference. In one instant, complete enlightenment. In the moment of recognition, one can attain full enlightenment. That is the meaning of, the best practitioner attains Buddhahood in the dharmakaya at the moment of death.

[12:34]

If one cannot recognize it that way, however, the next bardo, the bardo of dharmata, will manifest. After the elements and the consciousness have dissolved into space, the stages of space dissolve into luminosity. Luminosity dissolves into wisdom, and wisdom dissolves into unity. Unity here means the peaceful and wrathful deities. Following that, unity dissolves into spontaneous... This is according to Dzogchen. In Dzogchen view, you see that the consciousness dissolves into space, the space dissolves into luminosity, luminosity into wisdom, wisdom into unity. These are in Nishilamba. When you get Nishilamba, these are what is explained stage by stage. Spontaneous presence refers to that which is originally or inherently present within the ground of primordial purity. Some people wonder, where do all these deities and lights come from?

[13:37]

They are manifestations of the wakefulness of spontaneous presence. In the practice of Togal, as well as in the bardo of dharmata, many deities appear. Those deities are dharmata. They are not conditioned entities, but... That's why these deities, to really recognize the nature of these deities is to realize the practice of Togal in Dzogchen. If you understand the Togal in Dzogchen, then you know the nature of the deities, because these are luminosity mantras. But until then, if you do not recognize, then you have to mainly just vaguely consider them as buddhas. Like when they appear, you consider them, oh, they are my projections of my mind, and you take away a few dead buddhas. But if you really realize the nature of Togal, then it's quite a different position. That's why in the Tibetan book of the dead, on the tradition of the six pathas, when the path of dharmata practice comes, it's basically Togal practice. And in fact, if you attend the practices, just now you can see, if you perfectly Togal

[14:40]

practice, really practice, just now you can see the pathas. Just now. It's all there. You can see it's everything. Once you really perfect it, there is no really death. No questions. And no questions. That's it. You realize Togal. Perfect. No questions. What is important here is to keep a little tap on these three pathas. Path of moment of death, or path of painful path of death, or painful path of moment before death, or moment of death is all one expression. Then path of dharmata. Then path of becoming is three. It's important to maintain some of these terminology, at least this way. But this is, by the way, this teaching is given by Tugul Gen, who is a very important Mahamudra master. He's like teacher to Shyamakwa and others.

[15:41]

Shyamakwa's teacher and others. And he's, he's very, he's good on both. You need this body. He's both absorption and also manifestation. And it's his introduction to this telekantorangus, you know, path. So this is the introduction. I thought there are some important points here, so that's why I thought it would be interesting. You find it interesting? Yes. They are not conditioned entities, but are of an unconditioned nature. Having neither flesh nor blood. I will explain a little bit later at some point. I mean, this is what I want to explain what I mean by from consciousness to space, from space into what? Luminosity. Luminosity into? Wisdom. Wisdom. Wisdom and unity. Then also comes, by the way, according to the Dzogchen Deity, actually all the, at

[16:45]

one stage, all the, you see, dharmakaya, sambhogakaya, peaceful, they have come to different levels. All simultaneously they manifest. Also it manifests in the six realms, all together. This is actually very few Dzogchen masters can explain. Very, very few people can explain, actually. I think there is probably now someone who can really clarify this point. He's like Khyentse Rinpoche. Khyentse Rinpoche. He's probably the only one. It's rather, it's... Nyojika was very good. He's really hot. But he even says there are some points which are rather so, so incredibly infinite. Like Khyentse Rinpoche, probably Khyentse Rinpoche could explain. Khyentse Rinpoche.

[17:45]

So, I hope to explain to you a little bit, a little bit, because I think it's important for us to understand, because... But anyway, this is just an introduction. Having neither flesh nor blood, they consist of rainbow lights. The key point in the bardo of Dharmata is simply to rest in awareness, no matter what happens, and to be able to embrace everything with the mindfulness of awareness wisdom, without losing its continuity. Without such ability, this bardo lasts no longer than a few flickering moments. The son of Kakyabdorji... Kakyabdorji. Kakyabdorji. That's one of the Karmapas. The 15th Karmapa was known as Dungsi Yampa Rinpoche. He wasn't much of a practitioner at first, but as he was born in the bloodline of the

[18:54]

Karmapa, he was possibly a gifted being. He was also the brother of Jambong Rinpoche, the second Kwantrl. While working in Lhasa, he fell very ill and almost passed away. With medical treatment, he came back to life in the presence of his brother, Jambong Rinpoche. At that time, he received the key points of oral instructions from his brother, and was able to clear away all doubts and misconceptions. During the remaining month of his life, he trained so diligently, and enhanced his initial recognition of the nature of awareness to such an extent, that when he finally did pass away, he died in the recognition of mind-essence. Now, there are certain expressions, different translators to use. Awareness here means Dweepa. Mind-essence is nature of mind. Slightly different terminologies, different translators. This is not the present Jambong Rinpoche, but his predecessor. Just now is Jambong Rinpoche's third, three generations.

[19:58]

Three days before dying, he told Jambong Rinpoche, When I die now, I will have no trouble whatsoever. None of these experiences will be able to harm me. Jambong Rinpoche later told me about it, saying, He was a politician his whole life, practicing little. But his intense diligence during the last month brought him extremely good results. Because his brother was a politician. So, I'm already going to die of still hope. Bardo teachings may sound very fascinating and colorful, but the vital point is one's individual practice right now. Why have medicine when sick, if one doesn't use it? Without training, our studies become mere intellectual understanding. If study were to be sufficient, we could simply lean back and read a book about Dzogchen. In fact, there is no way around actual training.

[21:03]

The reading of the Liberation Through Hearing of the Bardo, allowed for a dead person, according to the system of Harmony Qigong, is to remind a practitioner who already possesses formal training, it is definitely necessary. The most important point is that the reader be someone close to the dead person, one with shared samadhi. If the deceased becomes irritated with the reader, there will be no benefit. The two people should at best share the same teacher and be compatible. In that case, there will be tremendous benefits. On the other hand, without formal training and recognition of mind essence, one will be unable to attain stability in the Bardo state. A person who never recognized his mind essence will, in the first place, fail to cut through the fear and misery of dying. And when later the intense and overwhelming experiences of the sounds, colors and lights later occur, he will be paralyzed by fear. The sounds will roar like 100,000 thunderclaps,

[22:07]

and the light will shine more brilliantly than 100,000 suns. It is not just a dim, glimmering light. Those are the sounds, colors and lights of the Bardo of Dharmata. Accompanying this overwhelming display, some simple, cozy and comforting sounds, colors and lights also appear to lure one down into the realms of samsara. One will feel drawn to them. One must therefore attain at least some degree of stability through practice right now. People with no training at all can find some benefit here. There is a story about an old lady from Golok in East Tibet about this topic. During a ceremony which she had invited a lama to perform at her house, she saw a painted scroll of the peaceful and wrathful deities and exclaimed, What kind of terrible divinity is that? It has a body of a human with the head of a snake. The lama answered, Not at all. It is the snake-headed goddess, the last of the hundred sacred deities to appear in the Bardo. It is your own innate deity. Later on the old lady died and went through the terrors of the Bardo.

[23:11]

Finally the snake-headed goddess raised its head, which was the size of Mount Sumeru, and sent forth a tongue swirling through space. At that moment the old lady recognized it and thought, This must be the snake-headed goddess which the lama mentioned. I take refuge in her. The story ends with her being guided to the path of liberation. So there is also some benefit for ordinary people from hearing these teachings. In East Tibet it was a tradition to read the Liberation Through Hearing in the Bardo aloud for people during the 49 days after death. Many families invited a monk to stay for seven weeks in order to make offerings and read the text aloud slowly once a day. This will definitely benefit the deceased. It is also important to have confidence in these teachings and to develop the determination to be clear-headed in the Bardo so that one will recognize what takes place One must have confidence, otherwise all will be lost. At best one should receive the pointing-out instruction

[24:12]

to recognize the nature of mind from a qualified master. Success in the Bardo comes from applying one's present practice of mind-essence at the time of death. Only training dispels the confusion arising during the Bardo state. That is why one must practice the stages of development and completion right now. Recognize this, and then one will experience what one is already familiar with. The profound and skillful means of the Vajrayana teachings do not involve imagining the presence of something non-existent, pretending that something is what it is not. Rather, the deities are an expression of one's spontaneously present wakefulness. They are automatically there, inherent in one's nature. The teachings say, spontaneously present wakefulness manifests within the primordially pure essence. One's primordially pure essence is like a mirror, and the manifestations of the spontaneously present wakefulness are like the reflections appearing within it.

[25:13]

That is the essential reason for practicing the development stage right now. Some people say, what is the need for the development stage? It is all a fabrication anyway. Later on, when the spontaneous presence manifests, it will be evident what is false and what is real. The whole reason for receiving Bardo teachings has been traditionally described as that of connecting a broken water pipe. By training right now, one will be able to continue the flow of practice through the Bardo state to the following life. In the Dzogchen system, Bardo training is indispensable. If one has already reached perfection in the practice of Chogyal, then there is no need for Bardo teachings. In this age, however, life is short, diseases are many, and diligence is feeble. Although one may have entered the path of the great perfection, without attaining stability in one's practice and not being able to know whether the time of death will arrive suddenly, one definitely needs the instruction on how to connect the broken water pipe.

[26:17]

One will then be able to attain enlightenment in the Bardo state, to proceed to a pure Buddha field, or to at least gain a rebirth in one of the higher realms. So these are necessary teachings if one meets an untimely death. When practicing them, one must have confidence, trust, and be free from doubt. This teaching is like a guide leading the blind in the right direction. To take the hand of such a guide, one needs trust. Without trust, one might lose one's way. With trust, one will reach the destination. This Master's words contain no deception. Zen Enhazer Landru wrote this teaching based on the Tantras and oral instructions. He did not merely invent it himself. Finally, but not of the least importance, the complete teachings on how to practice during the different Bardo states should be received from a Master endowed with the tradition of oral instructions. That's the introduction. Now, let's try a little bit in Zen.

[27:23]

The prologue. Now the actual text comes. Namo Gurupe. Salutation to my Master. Utterly pure since the beginning and endowed with the twofold purity, Dharmakaya is devoid of all the fabrications of existence and peace. Its natural radiance manifesting without obstruction, unhindered as the play of the peaceful and wrathful ones. Sambhogakaya is endowed with the five wisdoms. Through countless emanations, taming beings in manifold ways, appropriate for those to be tamed. Nirmanakaya is endowed with a treasury that fulfills all wishes. The Master who is their inseparability, the Lord encompassing all Buddha mandalas, I worship as an indivisible from my own mind. In the essence of the primordial purity of samsara and nirvana, appearance and existence, are no such words as birth or death, joy or sorrow.

[28:25]

How pitiful then that those with unrealized minds undergo numerous miseries, trapped in the hollowness of endless and confused experiences. In order to liberate them through manifold skillful means, the forefathers of the practice lineage have indeed elucidated countless supreme instructions on the bardos, as an essential extract of profound and extensive teachings. How could there be something to say and what would be the need for an ignoramus like myself to utter anything which could exceed them? However, since you, a wise person, have asked me, I shall simply repeat what our forefathers have taught. In general, all sentient beings dwell exclusively within bardo states, from the initial ground of confusion until realizing the final enlightenment. All the phenomena of ground and path can, therefore, be simply labeled bardo.

[29:27]

Still, ordinary people regard the bardo as being no more or less than the terrible state of the intermediate existence. In the instruction of liberation through hearing in the bardo, according to the Nyingma school of secret mantra and other texts, six kinds of the bardos are defined. Within that classification, the one called the meditation bardo of samadhi did not fit into the thinking of some scholars of later times, who seem to have refuted it in various ways. But if all phenomena of samsara and nirvana are of the nature of the bardos, why cannot the meditation state then be called bardo? Moreover, crossing the dangerous pathway of the bardo, given to the Dakini, by Lord Milarepa, also discusses the general way of guidance in terms of the six bardos. His manner of defining the meditation bardo of samadhi, in particular,

[30:28]

does not differ from that of the liberation through hearing. Thus, the Sarma and the Nyingma schools agree in their viewpoints. Generally, all the root texts contain various definitions and ways of guidance for the bardos. For instance, the three bardos known as the natural bardo of this life, the painful bardo of dying, and the bardo of dharmata, becoming, have been taught, as have the four bardos of the four kayas of union, self-aware wisdom, timely nature, and unmistaken interdependence. There are, as well, many other systems, such as the six bardos of this life, dream, meditation, dying, dharmata, and becoming. Here, in this context, I will explain the bardo teachings in terms I myself have been familiar with. By combining the key points of what is common to both the Sarma and Nyingma schools, I will condense them under these four points in order to make understanding easy.

[31:35]

One, the natural bardo of this life. Two, the painful bardo of dying. Three, the luminous bardo of dharmata. Four, the karmic bardo of becoming. Each will be explained by means of identifying their essence, explaining in detail their manner of manifestation, and pointing out how to apply the instructions. Identification. What is meant by bardo of this life?

[32:38]

This refers to the period beginning with emergence from one's mother's womb until one is overcome by a cause of death. Way of manifesting. How does the bardo of this life reveal itself, and how is it experienced? It appears in individual ways due to the differences between realized and unrealized beings. That is to say... This refers to the period beginning with emergence from one's mother's womb until one is overcome by a cause of death. Way of manifesting. How does the bardo... We do visualization to purify the... and to have the pure form, and we do mantras to have the pure sound. It's not that the nature itself is like a... you know, like a... how do you say? Mambo-jumbo. The nature of the sound is mambo-jumbo, the mantra. I don't know if you understand what I'm saying.

[33:40]

Since their thoughts manifest as the point of dharmata, primordially everything is, right now, it appears as, and finally it is literally into, a state of being, the nature of the three kayas. This is called all-encompassing purity of appearance and existence, and also the wisdom wheel of whatever is experienced. Paul Concho and others... and others have called it by such names as the bardo of the four kayas of union, or the bardo of self-cognizant wakefulness, and so forth. The meditation bardo of samadhi mentioned here, mentioned before, is also included herein, and therefore does not need to be explained separately. Those who have not realized that this is so, the ordinary ignorant people, follow their tendencies, bad habits, deluded experiences,

[34:48]

and solid fixations from birth, continuously, until catching a fatal disease. They regard the unreal to be real, and expect the impermanent to be permanent. They confuse the painful with the pleasant, clinging thereto, and completely waste their lives away, with nothing but the futile and deludedly attached activities of the eight worldly concerns. Eight worldly concerns are attachment to gain, pleasure, fame and praise, aversion to loss, pain, bad reputation and blame. Or with subduing enemies and protecting friends, attachments to self and aversions to others, feeling incomplete and unsatisfied, hoarding and guarding, rearing and looking after. Since this is in fact what most people experience, the nature of the bardo of this life does not transcend that. Also, at night time, their corpse-like suite of stupidity,

[35:53]

not embraced by any of the key points of oral instructions, resembles that of a mindless animal. Moreover, from within the suite, the manifold dream experiences of double delusion appear and sail by, so that the dream bardo of habitual tendencies also comes within the bardo of this life. The Sutra of the Noble Source of the Precious One states, By the power of attachment to wrong thinking, all beings are completely tossed about in this samsara. The person who understands the quality of quiescence sees the self-existing Tathagata, he will fully perceive the supreme qualities of peace. Thus the differences between realizing and not realizing is extremely great. Instructions on bringing the bardo of this life into the path. The oral instructions of the Nyingma school teach that one should exert oneself in the teachings on cutting doubts and misconceptions

[36:53]

through learning and contemplation, like a swallow entering into its nest. Like a swallow entering into the nest. Being at first very careful, but later when seeing no enemies, flying directly to the nest, free from doubt and hesitation. How does one do that? First one must search for a qualified master to serve him sincerely in many pleasing ways, being free from deceit in body, speech and mind. One should properly receive the three sets of precepts that are the foundation of the doctrine, or the life pillar of the path, and should then observe them without being tainted by even the tiniest stain of violations or breaches, faults or downfalls. If you like, I can explain all these terms also, the three sets of precepts, if you like also. Thank you. Studying and reflecting upon all stages of the vehicles

[37:55]

of sutra and tantra without prejudice, one should cast away any partiality and clinging to a certain school of thought. If one goes astray, becoming attached to great learning, one will merely pursue words of sophistry without understanding the actual meaning. One should therefore take to heart and apply to oneself whatever one has learned. The oral instructions of one's master alone embody the root of all learning and reflection, so one should understand and have no doubt about these oral instructions in their entirety. By not abandoning worldly pursuits, one squanders this life. Whenever there is a number, or something like this, you let me know. By not abandoning worldly pursuits, one squanders this life. Therefore, completely sever attachments and ties and remain in secluded mountain dwellings. Yet, unlike the birds, deer and animals in such secluded places,

[38:56]

exert body, speech and mind in what is virtuous. Give yourself no cause for regret and gain the confidence of not falling prey to ordinariness, indolence and non-Dharmic actions for even a single moment. Although one may have understood the nature of emptiness, one should, with firm trust and confidence in the unfailing interdependence of cause and effect... This one, for example, the three vows, or the three precepts, in Tibetan they are known as Damsum. They are the Hinaya vows of individual liberation, Mahayana training of the Bodhisattva and Vajrayana samaya of the Vidyadharas. Although one may have understood the nature of emptiness, one should, with firm trust and confidence in the unfailing interdependence of cause and effect, refrain from belittling the importance of virtue and evil, and train oneself in a combined view and behavior in accordance with the words of the victorious one.

[39:58]

In particular, since all the crucial points of the following bardos depend upon this present one, if one does not gain the power of acquaintance with practice while one has the freedom of nature to do so during the time of this bardo of this life, it will be too late for regrets when, arriving at the point of death, one's time is run out. It would then be, as Hurricane Renfishe said, those who feel they have plenty of time get busy at the time of death. I don't feel a strong regret, but it seems far too late. Those who feel they have plenty of time get busy at the time of death, and then they feel strong regret, but it seems it's far too late. It is therefore essential to train oneself in the bardos from this very moment on. Having practiced the oral instructions of the Dharma door, one has entered in accordance with one's particular destiny and inclination.

[41:00]

One should bring one's being to maturity and liberation. First of all, one should be sure to receive the stages of the right in empowerments, be they condensed or elaborate. Empowerment, as most of the masters of the present dark age perform the ritual, and the way it is received, rarely accords with the tantras and the tradition of the Vijyadhara forefathers. Vijyadhara. Vijyadhara forefathers. Many lamas perform the empowerments to amass wealth or for the sake of advantage in faith. Also the disciples... Especially when it's down in Southeast Asia. Also the disciples, those making requests, hope simply for advantages against temporary harm, such as sickness and demonic influences, or to gain prestige or companionship for entertainment, or simply to see what's happening. Besides receiving the empowerment of these attitudes,

[42:01]

they lack the substance of pure faith and seemingly cannot get even a fraction of the transmission of the nature of empowerment. In short, in this way, where both master and disciple are involved in an empowerment of deceit, childish play and parody, there is obviously no means for right things in a person's mind. In the meeting between a genuine vessel and elixir, there is the poetical expression for a qualified student and the authentic teachings. In the meeting between a genuine vessel and elixir, it doesn't really matter whether or not the superficial empowerment... Genuine vessel is the qualified student and elixir is the authentic teachings. It doesn't really matter whether or not the superficial empowerment articles are placed on one's head. When the wisdom of the nature of the empowerment has dawned within one's being,

[43:01]

that is the ultimate receiving of a true empowerment. In this way, when Naropa awoke from fainting after being struck by the shoe in Tilopa's hand, he had realized the ultimate nature of empowerment. You see, you know what happens. Tilopa did not... Tilopa is the master. Naropa is the disciple. Naropa's disciple is Marpa. Marpa's disciple is Milarepa. I think there are many versions to this story, but the best version that I like is this one. It is... Tilopa did not teach Naropa at all. He just took him through twelve tribulations. But I think, finally, I think Tilopa asked. I think Naropa asked his master. I mean, introduce me to nature, mind,

[44:02]

or give me teaching, or something he must say. And then Tilopa got rather angry and took his sandal and hit him here many times. Kept on hitting him, saying, Haven't you still got it? Haven't you still got it? Kept on hitting, and it culminated in him completely fainting. When he woke up, he had become completely relaxed. Of course, as I always say, it's not a particular brand of slipper. Not a particular... Delivering at a particular point of your channel or something. Not at all. It's the transmission. That's the empowerment. You know, actually, what is important, really? You know? You know the hat? Unfortunately, these days it has become huge brocades. But you know the hat? The Gambopa's hat.

[45:03]

You know it's what? It's Milarepa's shoe. Milarepa's shoe. Or, like the learned Barakana. Barakana, yeah. Barakana, who was given an apple by the great Pandita Shri Singa. Shri Singa. Barakana is the great Dzogchen master, Barakana. And he was given an apple by Vimalamitra. What it says here? Shri Singa. Shri Singa, yes. Shri Singa is believed to be a master from China. And supposed to be also one of the forefathers of Zen. And through the... Some say he's from Indochina. Like Thailand, some say he's from Thailand. Others say from China. He was a teacher of both the

[46:04]

guru of the Spanish. And through that gesture of giving obtained the entire Dzogchen empowerment of awareness display. Awareness display. Very fast. What is awareness display? What is particular? What the translator is trying to say in the translation? Awareness display. Whenever the italics things, you tell me, OK? Awareness display. Awareness display. I think it normally says that. Machig Labdron. He was the teacher of Machig Labdron. Machig Labdron is the one who started the church tradition. Which page are we? We're on page 42. OK. All right. Kirtan Sunam referred empowerment

[47:04]

to Machig Labdron. As well as countless other examples. What he does is in the story. That's what happens in tradition. Because you know the story. As well as countless other examples in the life story. Basically, if you really... If you're a good student, it's like you should know all the stories. If you're following the tradition. Of the siddhas. Open the windows. The point is, one should not emphasize only the measurement of one's empowerment or received a certain empowerment. But rather, whether or not it has brought oneself to maturity. Concerning the actual liberating instructions, by simply listing the teachings... See, it is in the... This is the tradition of... This thing is... The oral instruction is to... Now, oral transmission

[48:04]

is to connect you. The empowerment is to ripen and mature you. And the secret instruction is to liberate you. That's why it's liberating. First, Lama gives oral instruction. Which is to connect you. Then he gives empowerment to ripen the seed of your buddha nature. Then he gives secret instruction to liberate you. That's the doctrine. That's the three methods of transmission. That's called one lung menga last skull menga the Upadesa. In Italian we are saying Upadesa. Dzogchen Dzogbachenko Onsenyamente the Dzogchen. Lama has gone to the West. Concerning the actual liberating instructions by simply listing the teachings

[49:06]

one has managed to request and receive one's mind is surely not liberated. Ample proof exists that such a list can hardly cause one's pleasures to diminish. Pleasure is the conflicting emotions. Ample proof exists that such a list can hardly cause one's pleasures to diminish even in the slightest or make one's ego-clinging attachment decrease one bit. It is therefore genuinely important to observe oneself consistently in ways that would allow one to correctly manifest the signs of the path of whatever teaching one is practicing or at least to gain some confidence in the meaning of his words. Although there are indeed a countless number of different instructions in short, if one as a practitioner follows the profound path of the six doctrines which are in Tibetan Choduk can be Narod Choduk six doctrines of the path that's the Choduk is according to

[50:07]

Mahamudra tradition Kagyu and path and result is Lamde according to Sakya one should then exert oneself with firm diligence in the practice of Tumu which is the live pillar of the path. In that case by means of the training in the steady channels moving wind and arranged essences it's also known as Nadi Pranabhi one should concentrate on the key points of the supreme path of the unconditioned co-emergent wisdom the union of bliss and emptiness one should thus reach the perfection by fully exerting oneself in ways that brighten the relative body composed of the elements into the nature of the pure rainbow body and by accomplishing within the lifetime along the united state of two kayas and what are that are of one taste

[51:08]

in the non-arising space of dharmakaya the ultimate essence of cognizance cognizance please continue if one is a practitioner of Dzogchen then Dzogchen has in general the outer mind section the inner space section the secret instruction section and the most secret unexcelled section other classification as well as innumerable other classifications such as the Ati Chiti and Yanti sections those were all the talents make sure all the key points are included within the two if you want I see what the translator Chiti

[52:09]

Chiti [...] In short In short In short all the key points are included within two the Trek Cho practice of awareness and emptiness the Ritpa and emptiness Theraga practice of appearance and emptiness No matter which system of karma or terma Karma is the oral transmission Terma is the revelation teachings These are the two main forms of transmission in Dzogchen teachings Karma and Terma No matter which system of karma or terma one enters, one should first of all receive For example in Dzogchen the whole collection of karma is called Kama which Dujuma Maitreya later compiled which is about 40 volumes Kama is where all the Dzogchen tantras are Now there is going to be a book which you must all get, in fact we get it for you

[53:11]

and is by Dujuma Maitreya called History of Nyingmapad History and the Fundamentals of Nyingmapad It's about 1500 pages and this is something that you should read There it's all the different things are there So the karma and all the different Dzogchen tantras Oh, maybe some point, not now but when the weekend is over there's a short essay that gathered together on Nyingma history, short one Maybe I'll go through that with you so that you have some basis of the basic teachings In that essay I've included everything in that about 15-16 pages everything is there History as well as all the Fundamentals of Nyingma Alright, so the Thelma is Rinchen Tetsu Treasure of the Old Thelma, which is compiled by

[54:13]

Jambu Gung Rinchen Tetsu takes about 6 months to give that promise Kama takes, I think, quite long In the system of Kama or Terma one enters, one should first of all receive the complete instructions from an eminent master In a secluded and unpopulated place one should then abandon the ninefold activities Ninefold activities of what? Three of the body, three of the speech three of the mind Three good, bad and neutral You abandon the good, bad and neutral of the body Good, bad, neutral of the speech and good, bad, neutral of the mind. This is in Dzogchen especially in Dzogchen practice So, Therga is the three of the nine activities. This is really the deep rest Then In a secluded and unpopulated place one should then abandon the ninefold activities

[55:15]

and make the separation of samsara and nirvana If one then practices continuously day and night That is through Ruche Separating samsara and nirvana through Ruche which will be explained in the Vinayana section If one then practices continuously day and night without mixing one's practice with any other activity for even a single moment one will in that very body realize the Dharmakaya state of Samantabhadra In this regard people can be divided into nine categories of three higher, three medium and three lower capacity The highest of the superior type is liberated simultaneously with the receiving instruction. Just as a knock on a snake is spontaneously released. This was the case of the great Vijithara Garabdhoji, the first human doctor master. The intermediary of the superior type is liberated after whatever

[56:15]

occurs has dissolved into the Dhyamata. Just as snow falls into a lake This was the case of those who attained the Vajra-like form of the rainbow body such as Manjushri Mitra, Kshirasingha Vimala Mitra, Padmakarade, Padmasambhava and others. The inferior of the superior type just as ice melting in water must exert himself for long time in instruction and through which his diluted tendencies gradually decrease and his material body becomes liberated into the body of light. And this was the case of Nyanben Tingsen Sampo and Chetsen Sengewanchot and two lower Nyanthuen brothers and others who attained the Khachu without discarding his body. Khachu is the ability to depart for the realms of the enlightened beings at the time of death

[57:15]

without leaving a material body behind. In short all of those who reach the perfect accomplishment within the lifetime through the profound teachings of Mahamudra or Dzogchen or Lamde of the Sakyabhadra tradition or Jodhuk or Shije or Chök. The teachings of the different lineages brought to Tibet by the great masters such as Gurumukhi, Barochana Vimalamitra and Mahpa, Chung, Chumbonanjur, Atisha, Nromilotsava, Ugenpa, Padmasambhava and Malkitlapi. These are these teachings. And so forth are liberated into that very body without having to go through the falling particles. That is the measure of having perfect practice of the path of this life. These days, however, there are extremely few examples of this kind. No matter where one looks, be it in the

[58:17]

Sama or Nyingma school, in any case without falling into and falling under the power of destruction and end. End of this. In brief, one should in general avoid dissipating one's three doors into ordinary confusion. Into ordinary confusion. In particular, from this very moment on, one should persistently keep in mind and familiarize yourself with all the practices of the following bardos. That is the essential key point which alone is in harmony with the views

[59:18]

of all the Sama and Nyingma schools. Now the concluding verses. Although one lists one hundred things learned and understood, this will not help in getting free from the ocean of samsara. Remaining lazy while one has perfect freedom, one will agonize with regret when the unavoidable lure of death arrives, staging one's own disaster like a madman drinking poison. Thus the bardo of this life is manifested. That's the end of the bardo of life. It is extremely

[60:19]

compact. It's very good actually, isn't it? I think it's sometimes also traditional teachings aspects are good actually. That's why I choose from traditional teachings certain texts and certain things which are palatable. This is a very good point. And since I'm with my own teachings, it gives you a certain amount of how do you say, fluidity or latitude in your mind. So this kind of gives it a much more, how do you say, depth. And then in the bardo of words for the bardo moment of death, in the bardo of life, it says, now when the bardo of birth is dawning upon me, I will abandon laziness for which life has no time. Enter the undisturbed path of studying, which is through listening and hearing the wisdom, and through reflection meditation, which is called wisdom of reflection meditation, and called wisdom of reflection and contemplation, and then wisdom

[61:21]

of meditation and application. These are three wisdom tools. Enter the undisturbed path of studying, reflection, meditation, and making projections and mind the path and realize the three kai, the essence, nature and compassion. Now that I have once attained this human body, there is no time on the path of mind. Making projections of the mind, the path, and also there is this one line maybe missing from there. Yes, that's right. So that's the essence. Clear. Basically means the whole practice for life. So we can stop there. We just complete the whole natural part of this life. This is lovely. Let's memorize this one. Those who feel that they have plenty of time to get, those who feel that they have plenty of time, get busy at the time of death.

[62:22]

That's the first line. Second is they then feel strong regret, but it seems far too late. Also as the great Sakyapa master called Thakur Gyatse said, human being spend his life preparing, [...] and meet next life unprepared. Ok, so that's all. Since this teaching that which is related to death and Argos is primarily supposed to be connected with doctrine teaching.

[63:29]

As we are all entering to the path of Islam. As I mentioned in the circular that I will try to refer to in relation to the part of the teachings. I want to say that first of all, the Tibetan book of the dead, which is what is known as Pardo Kyodo, for liberation upon hearing the Pardos. Pardo, by the way, generally the term Pardo means the intermediary state. That is, after this life, before you take on a new birth, that in between is known as Pardo, generally generally speaking there are three, this life, Pardo and next life. In our daily prayers or practice we say in the prayer

[64:31]

to Guru Rinpoche, for example, we say the important in all Buddhas past, present and future incomparable Sahai Lama, I pray to you, in this life in the next and in the Pardo states guide me with your compassion grant me your blessings continuously at all times. That this liberation upon hearing in the Pardos known as Pardo Kyodo I think in the earlier discussion group that session I think Christy went over some of the basic materials in which it said that, for example, the term for the title Tibetan book of the dead was not original title. It was coined by Dr. Evans, I think. And so what I want to say is that this Tibetan book of the dead of Pardo Kyodo is also from the Dzogchen

[65:32]

tradition. That it was discovered by a very great it was channeled by a very great Tibetan called Karmalingam. Some people mistake there was a kind of a Sikkimese joke which Khandro Tamen again repeats on. Sometimes even among the monks there is a certain monk, Idan, that relates. There are quality monks sometimes not very high. Monks only know how to read stuff. So one day someone went and asked one of the Sikkimese monks what are you doing? Oh, we are doing Karling shitro. Karling shitro is composed by Karmapa. Because this of course

[66:33]

is a Tibetan joke so you won't know. See, because it's got the name Kar something Karling, Kar something the natural thing is something with Karmapa. So it's Kargyu, which is not strictly true, though the Karling shitro is used very much by the Kargyu and by the Nyingpo. And it's one of the most popular practices that is involved in the age of dying. That particular tradition. And this tradition of this Karmalingpa, this whole cycle of teachings which is known as Shitogongbarangro. He is peaceful, Tho is wrathful. Gongbarangro. Gongba normally refers to the wisdom mind of a Buddha. Or the wisdom mind of the lama. The deep wisdom mind.

[67:35]

Is the Gongba. Rangro is seven of them. Meaning it's more like how to liberate our confused mind into the inherent wisdom that keep it permanently open. How to liberate the confused mind into the wisdom mind of the Buddha which we are anyway. How to liberate this confused mind and transform it or liberate it into the wisdom state. Shitogongbarangro. That's why this morning when we were referring to this text. When we were going through this traditional text. Remember referred to the Tibetan book of the reputations Karling Shitog. Kar is short form of karma. Kar. Ling. Ling is lingpa. From karma, lingpa you take kar. From lingpa you take ling. Karling. Shitog is peaceful wrathful.

[68:37]

There are many in the Nyingma tradition. There is one from a very famous one from Namchu. Which is Sky Dharma by a very great Tibetan called Teptamundu Doji. Who is also very He is one that is used very much in the Kalki tradition. An incredible Padmasambhava. He's only lived 19 years. And at the age of a very young age he could just actually speak to the deities. There are many many termas came as he was drinking, just sucking the mothers of people. The termas started coming up. But the parents were rather ignorant. They didn't take care of many stuff. So then there was what's called Karmachamik Alama. He discovered him when he was about a year old. And took charge. And after about a year with him then there must have In fact there are many many questions that which Karmachamik Karmachamik is very famous now.

[69:37]

Karmachamik is one who composed this practice that we do called pacify the termas of the mother. He is Karmachamik. That particular translation by Chögyam Trungpa Rinpoche. And Karmachamik is from Kalki and also he is very connected with Nyingma too. And he often used to ask him questions. Whenever he had any doubts he would ask him questions and he would just, this little child had all his deities he could just talk to him. Get all the details from him. There was an incredible number of termas came. In fact Pena Rinpoche is one of the main holders of the Namche tradition. Namche is also used for example Nangaloka teaches also students. Some practice of Shito from Namche and others. So Namche is the sky Nanga. So there is a Shito related to Namche also. But therefore this particular

[70:37]

Shito is related to the Karmalinga. And from the Karmalinga's Shito which is the main title or the name for the whole cycle of teaching from out of that teaching the main basic teaching or the main basic, what you might call it the main speciality the uniqueness of these six Vagas. And though all those teachings do not originally come from Karmalinga, they come from the wisdom mind, especially Padmasambhava. It was Padmasambhava who actually had just revealed his teachings and were buried. Because if something incredible about Padmasambhava is that during his time in Tibet he gave many many teachings but then he felt there were many teachings, he gave, he churned out all the teachings in a sense but he felt there were many were for the future times. So with the assembly of his 25 disciples, principal disciples who were already, you can call

[71:38]

them like the first Mahasiddhas or the saints of Tibet, 25 great disciples. And with them he spent a lot of time with them and revealed all his teachings to them. And then sometimes he buried them in earth, in water, in rocks. And then in future times, at appropriate times that these either Guruji himself or his 25 disciples would emanate. And these these discoverers are known as tectons. And generally tectons are often when they first come they're just very ordinary. Just ordinary monk or ordinary yogi. But suddenly something happens when they have a vision. They have a vision, they have a revelation which Guruji appears to them and then these they are just there. The main attention to them is

[72:41]

is that in many of the original texts of Padmasambhava different tectons are prophesized by him. So we can look at them and see whether they are authentic or not. And also from the kind of material that you get. So this cunning is one, but originally from Padmasambhava but through the tecton Kalmananda. And then the uniqueness of this teaching is the teaching of the six pardhas. Six pardhas refer to, you know, the teaching which is related to whole life. Because Padmasambhava, I remember Dujumamuche, I received his teachings from Dujumamuche primarily. The teaching of six pardhas. And when he was teaching he would say that Dujumamuche is that one who was pointing his finger that way. The master. He's one of the greatest of masters of recent times. He and Dujumamuche were known as two churches. Two refuges.

[73:42]

They were the two supreme Dzogchen masters. Now since Dujumamuche has passed away Dujumamuche has been the supreme Dzogchen master. Anyway, so Dujumamuche always used to say that Padmasambhava, feeling that in future times people do not have the time nor the diligence to really spend time to go over all the teachings of the Buddha. And so he gave the teaching on the six pardhas in order to make it more easily accessible. And so this, the whole life and death are included in the division of six pardhas. And as mentioned this morning that six pardhas can be sometimes four. In that the first pardha, the natural pardha of life. Within that the pardha of dream and sleep and pardha of samadhi meditation are included. So sometimes he said six when you start making the inner division

[74:43]

or special division of the pardha of sleep and dream and pardha of meditation. But if you don't make them, you make the whole thing at once as a natural part of life. Then the pardha of death are three. The pardha of moment before death or sometimes known generally if you were to use a kind of describing adjective, more the painful pardha of death. And the luminous pardha of dharmata and the karmic pardha of becoming. Now these three pardhas, moment of death or moment before death, pardha of dharmata and pardha of becoming are three. Now for example in the tradition of the six pardhas there are actually teachings, a book for each one of them. And this is what I was showing this morning to you. There's a book for each one of the practice. And for the pardha, moment of death, the real manner of the instruction, the teaching is

[75:45]

the practice of hope. And pardha of dharmata is basically karma. And pardha of becoming and there's the whole practice of it. Then someone who's already familiar with this tradition, this practice, then Tibetan book of the dead, pardha of total liberation, upon hearing in the pardha, someone who's familiar reading this too, is like a reminder, you know, as kind of a guide. So therefore when you look and you refer to the Tibetan book of the dead, it is necessarily that if one were to understand fully, should refer to the six pardhas. Otherwise, particularly the three pardhas of the dead, if they were not studied or have not a good grounding then the real true meaning of them, the pardhas are revealed. Generally, for example, like pardha of dharmata, generally people tend to take it as some kind of

[76:47]

a vision of divinity. Known as so much so that it's described by Americans as pardha deities. And so, that people normally just refer to as these visions, these deities, but that is like more, how do you say, more I wouldn't say superficial, but more like how an ordinary person would approach someone who has not really gone to the depth of really the meaning of this teaching of pardha dharmata. Would really understand it as that vision, like for example the case with that woman. She didn't know very much about the teachings but then one of the snake had gone, disappeared, she took refuge and was liberated. In fact, that is the general, for example, approach that is taken in Tibet. Like sometimes in Tibet, there are pardha dances which are mainly meant for ordination. Like there is a special place

[77:48]

for sacred dances that exist in Tibetan Buddhism, special resorts and traditions. Like for example, it's also one way of how to make it more available to the public. Like the lamas would, for example, remain many many days in practice, intensive practice. In order to share the blessing of that to the ordinary people, it's offered in the form of sacred dances. Like for example, in Tibet, the Dzogchen monastery was famous for its dances. People would flock in for many many hundreds of miles, people would come. When you say hundreds of miles in Tibet, it was really quite a long to go. Not like here, you can miss coffee in New York, have you caught it? In New York, you can laugh. You are on the highway road, not like at all, you've got to go on also. And it was not so easy. And so, people would come, they would come,

[78:50]

they'd say that any obstacle they had in the coming year or the year they passed would be removed by it. It would be just seeing the dance. But unfortunately, things have degenerated. It's not like in the past, when actually the lamas would perform, actually in accordance with meditation. It was an expression, a dance, a mudra of this particular tradition. And then, thereby, even the people who saw, looked upon it with the same, with the right attitude. So there was a real benefit. Whereas these days, it's kind of like lama dance or, you know, it's kind of like just a circus. Maybe a certain amount of benefit, but not the full benefit. So, what I'm trying to say is that there is also shito dance, shito, where there is whole death scenes enacted. There's a whole, almost like a script that's written by, I think it's Kamalinga, I think, if I'm not mistaken.

[79:53]

It's acted out like a particular individual goes through the different stages of death and all these different, how do you call it, other deities would appear. I'm referring to other deities because Americans commonly know this. It's more likely depending on the title also, other deities. But for purposes of reference, we say other deities would appear, and then very few to mention. So, that's how it's presented generally, but more on a deeper level, if you really practice dopa tempo, it is referred to toga. And as I mentioned this morning, when you really deeply practice toga, you go beyond toga is sometimes translated as direct crossing. Toga is actually this one. God is going beyond. He's really going beyond. Going beyond means going beyond the limits of our perception. Going beyond this. It's like going really beyond and experiencing the nature of the energy of the nature of

[80:55]

God. And then in that dimension, in that reality, there's no longer any limit. And in that, everything is like I just said, spontaneous to come. That's why, like in the cases of many masters who perfect the practice of toga, they can just look at toga as a point, like a reference book. If there are some questions that come, they can just look into toga. There are quite extraordinary stories about my predecessors, the Teton soldiers, and another great Teton, they were both discussing. It was Nyangote Mandala. Two of them had a connection between each other. One was the teacher of the other. The other was disciple. They were both teacher and student to each other. There were many such relations that existed. And during the time of death, one day they were sitting down, having a meal, and they were discussing about a particular attribute of a particular mandala. As you know, the Tibetan Buddhism

[81:55]

mandala is so infinitely vast that even some of the lamas are confused about the details. So that even great Teton as well as this Nyangote Mandala, they were a bit lost as to whether there was a particular, you know, what's called in the Anu-Yoga mandala, called Sochin Dvipa. In that, in the what's called the Mandala of the Pemasum, related to the lotus family, the speech mandala of the Buddhas. In that, one of the retinues of deities did not know exactly what attribute that he was holding in his hand. So they were both a bit lost. And so they had this another old Sochin yogi who would remain as their, more or less their, like, attendant. Would be on-call attendant, but was a very great Sochin master or practitioner himself. And he was really a great practitioner of Theraga. So he was sitting there. So they said, well, let's ask him. Do you know the attribute of this particular deity, this particular mandala? He said, OK, I'll go and check.

[82:56]

Just got up and went out. Like going out to a tea, kind of thing. And came back after five minutes and said, oh yes, this is this, that. Then the lamas were talking. Because normally he's not very educated. He said, how come, how did you, how did you, you know, what reference book did you check? Oh, I just look into Theraga. That's one of the reasons, is what I want to say, is that that the knowledge of the Tibetan book of the deity is not a myth. In fact, that there are actually practitioners. Now, there's a very great master who died a few years ago. His name is Kuno Lama Tenzing Gyatso. He was a very great master. He came from Kuno, which is near Ladakh area. And he always used to live in Budhgaya. He was one that Dalai Lama regarded as his master. He was the master of compassion

[83:57]

who really inspired a deep compassion, teaching of compassion of Bodhisattva teachings. Dalai Lama's teacher was incredible. Incredible master. He was really like a modern Shantideva or modern Bhakti teacher. He was an incredible master. He was not, he was just like half-blood. And he was completely, he really lived down by the land. He just didn't have any religious knowledge. For example, he was living for many years in a Hindu temple. Nobody knew he was a Buddhist. Nobody knew what his religious school was or what religious school he belonged to. Anybody asked any question from any school, he would give Mahamudra teaching, using all the language and the vocabulary of Mahamudra, without any mixing with any other. Like my master, Jamaican, even when he teach Mahamudra,

[84:59]

his tone would change. When he teach Dzogchen, his tone would change. When he teach Sakya, his tone would change. Everything is like he keeps pure tradition. It's like he's speaking Italian like Italian. Speaking German like a German. French like French. And English like English. And American like American. But I mean, that's on an ordinary language level, but on those spiritual levels, quite extraordinary. He displayed that kind of quality. In fact, he was one of the disciples of my master. In fact, his main masters were from Dzogchen monastery. To teach Dzogchen, one of his disciples was called Kempo Lagon, was one of his main masters. Anyway, this Kunalama was in Budhgaya, and one Dzogchen Kempo, by the name of Kempo Tutten, who lives in Providence, near Rhode Island. He was previously tutored to Dzogchen of Tianzhu. He told me that he went to see him

[86:00]

and he had certain questions regarding the Patra. Some kind of a... Anyway, he went to see him, talk with him. He said his mind was just complete. Could you open the doors in the back? I see people sleeping. Eyes closed and so on. Could you open that one, please? But when I feel inspired and teach, I don't want anyone to fall asleep, OK? Otherwise, he doesn't feel very warm. Hi! I just... want to talk something. So, wake up. Don't worry about the terms. It's more...

[87:06]

If you actually listen, there's something beyond what that comes through, beyond terms. If you just get stuck with terms, struggling with that, then you'll be stuck on the road. Do you know what I mean? It's like the road is quite quite bad. If you say, oh, road is very bad, you stop the car, you won't get anywhere. You've got to go where there's nothing there. If the road is good, you'll get there. So anyway, what was quite extraordinary is when he asked Kundalini about some of the powerful questions, he was amazed because the way he spoke, he spoke in such a way that as if he was there that very moment. It was like he was singing in the farmer's hand and speaking directly, like he's saying.

[88:08]

And that was, he said, was something quite extraordinary. Quite extraordinary. He was really, he just was mind-blowing. And so, that is a particular indication of how, in actual fact, these knowledges come from perfecting the practice of university of Theravada, from state of Theravada. Otherwise, you see, for someone who is not perfecting Theravada practice, there is not a part of them which is flesh. You won't have the part. Basically, in many ways, all these different particles are opportunities for a practitioner. You know, different opportunities. Do you understand? I think that part of Dharma would not probably appear to a person from the street, from Oakland, from, you know, downtown San Francisco.

[89:12]

Maybe Dharma will flash past, but it will not appear as to a practitioner. Rana Mahatma used to say it's a practitioner who crystallizes this. Because by the power of his own understanding, in a sense, his experience becomes more valid. So, what I'm trying to say is that the part of Dharma is very much prevalent. And then, to carry a little bit further, that in the Dzogchen training, actually, it's really, of course, quite incredible, but the uniqueness of Tibetan Buddhism is thoroughness. It's a complete training. If the student doesn't fail, the teaching doesn't fail. It's really thorough.

[90:16]

And it is with this view in mind that because having taught now, I have taught now for 12, 13 years here in the West. And having reached to a certain maturity on the part of my own teachings, as well as also certain maturity which I hope in the mind of students, that it kind of warrants, you know, this maturity warrants this particular level. And that's why I feel it's appropriate and it's time for me to present this vision of Dzogchen. This is the vision of Dzogchen which is kohishidang, which is the more experiential.

[91:18]

The experiential is based on the direct experience of the Masters. And particularly, very much related to the lineage of Longchenpa, Jigme Lengpa, and Jamyang Khyentse Wangpo, and my Master. The tradition that I belong to. In that particular approach, it's what's called Khyentse, the heart essence. The heart essence, Khyentse. According to Khyentse tradition, or Longchen Khyentse, according to Khyentse, that the whole, the main teaching is called Dishidanga. Now when I, when I teach Dishidanga from Monday onwards, you will be amazed that the title itself, sometimes Tinggul Khyentse Rinpoche teaches, is the title for one whole day. Now these teachings, which I haven't told you, is that actually these teachings that I'm doing, are based on Tinggul Khyentse Rinpoche's teachings.

[92:20]

I have four different teachings of Khyentse Rinpoche. In Bhutan, in Kathmandu, recently in France, and also another one that he gave me. These teachings were given to very high level, like the Rabjamman material, Nongsar Khyentse, like that, were given. So I've been using these materials, based on, I listen to his, and sometimes I also let you listen to his words. And also this is because the fact that last, this March, this year March, when we went before with my students, for a hundred of us, it was very auspicious. During that time, Tinggul Khyentse Rinpoche gave four transmissions and he said that later, that I will explain. So in a sense, I felt that it was like a authorization. And also during that time, we met two Gurus again, who gave a very inspiring

[93:23]

mind point, pointing mind instructions. Many of you were Christine, and Julie Bongeurs, and Ruti, there were quite a number of them, who were there that time. And I plan to make similar trips. Don't worry. In fact, something quite incredible is that I was quite amazed that when I went to Nepal, how incredible the Masters were ready to give.

[93:53]

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