and so by reaching out and asking that of you the intensification Respect for the phenomena becomes crucially important in post-meditation state. And that is what the nature of the energy is like. If you smile, it will smile you back. And if you cry, it will cry you back. If you look in the mirror, if you smile, the mirror smiles. And if you cry, the nervous cry. And if you take your tongue, it will do the same thing. And if you dance, the reflection will also dance. Whatever you do, that's called, life is like an echo. Life is the reflection of one's own movement. But the point of the Dzogchen practice, one needs to transcend from that reflection.

[01:04]

One cannot simply... You see, the Dzogchen practitioner transcends that characterization. The Dzogchen practitioner does not become disturbed, you know, when it's not seduced by the play of your mind. The Dzogchen practitioner is not seduced by the play of your mind. When we're seduced by the play of the mind, it is the ordinary state. It's not the state of absorption. And that is why when we get seduced by the play of the mind, we see ourselves separate. You look in the mirror at something different, and there you get seduced. And then, you know, it takes so long time. Okay, now I've got to fix here, now I've got to fix there. And it takes a long time. For instance, you know, just like, so once we get seduced by our own phenomena, that's become freezes. The clay of the mind, to our own mind, the clay of the mind has become frozen. So therefore, then it's something, a big question happens. Now what should I do?

[02:05]

And then it relates with the feeling. Then some kind of a feeling manifests. Okay, now that feeling is something, I got to have that and then I feel good. And once you have that, how do you integrate that? And then you create all the five skandhas manifest out of that. This kind of feeling, then impulse, then perceptions, then this consciousness, everything manifests one after another. Everything supports, everything somehow, the intellect of the ignorance seems to reassure that, seems to reconfirm that whole state at that time like that. So oneness to be fundamentally getting lost makes everything lost. So fundamentally being in that process is extremely important within the process of teaching. So, in meditation state, the Dzogchen practitioner should be in the meditation state and post-meditation state. It's the same for Dzogchen. There is no post-meditation state. Which means that person is able to have that presence all the time.

[03:06]

Whether you're walking, eating, doing, dancing, driving, whatever, their presence is there. That is how the Dzogchen practitioner should have. But that is difficult. That is difficult. I know it is difficult because, you know, even while you are doing meditation, you are getting lost. So when you're out dancing with a lot of energy, it's not easy to stay at that stage. So from that, you know, within the forced meditation state, you know, do not become, do not become something disrespectful to the energy in that way, you know, in order to experience, in order to, the realization of the enlightenment can only happen if we take very careful step on the path, like a ladder, you know. You don't, you don't cut, you don't, if you have to climb the roof, You pay respect to that ladder. You take care of that ladder.

[04:07]

You don't burn that ladder. You don't cut that ladder. You put it in a good place. You fix it well from time to time. So then the ladder is well, so you can go very gently. You can reach the top of the roof. Same thing, the relative practice. You know, you create the positive karmas at the same time. You create the positive karma in a simple way, not being attached to them, but with a simple understanding, because one is still living with that relative energy. So you pay respect, respect from your speech, respect from your... From your body, respect from your mind. At the same time, internally, your mind is within the present. Externally, your actions are with a positive action. So in that way, that positive action, when it's still going within that experience of energy, that will lead a person towards a balance. It will support the person to a very good strength that your ladder is perfectly well. And that action will create your ladder well. And that is crucially important. If you go, if you still, you do not have your presence, and then you still wrap up in your thing, and you start to burn that ladder and cut that ladder, you won't reach anywhere.

[05:18]

Perhaps you will reach the most dullest stage, you know, like that. So we should not do that. That is how the importance of the external pure vision, and the internal pure vision means transcendence of that state itself is pure. There is no impure state. That is called the realistic nature of the social instinct. So now, please let's take our seats out and let's do the meditation state. Namo Guru Kassan Sankirtan Chokshaki Gyel Gyel Siddhamsam Jyotirbhaupet Sogye Yigdre Gyapa Tsungmi Guruji Satsum Chökyon Tamchen Sochella Satsang with Mooji Sāṃ duṃ chuṣiṃ rūpa-rajaṃ gīlaṃ Guṇḍi ammaśiṃ miḷuṃ rīṃ caṃ toṃ Sūnāma caṃ tampe caṃ taṃ caṃ Lāmi caṃ suvāṃ caṃ taṃ ātloṃ Nurbūraṃ lāṃ nipiṃ duṣuṃ yaṃ

[06:52]

CHOIR SINGS CHOIR CONTINUES CHOIR CONTINUES Satsang with Mooji SEMDI YANGDA CHIPI JEMASIN THA CHE DA CHI MI CHE TRIMA GUI MI CHE ZANG NA CHU CHU GO YOD ZANG TRANG TU CHE NGIN CHE LA NGO TSA TEN SHEN DO THER CHUN CHE DA TRA WE CHEN THA CHE GYI CHU YANGDA NGO MA THON

[07:53]

dāpa cī kī ten lakṣu kṣiṁ jī, ca lā te nidhī pūtyok kṛṇiṁ sākha, ca lā te nidhī pēkūrcīṁ kṣiṁ, dāpa cī śiṁ rāntaṁ ājelśiṁ, sambhe śiṭhaṁ guvītiṁ māpuṁ, sūdhā sūcīṁ saṅgvara-loka-nāyāṁ, Satsang with Mooji Satsang with Mooji Rho-dhro-pa-ma-ra-she-pe-cham-ying-che, Chang-sem-ting-ne-a-ma-chon-a-pun-chi, Kye-so-lam-la-nyam-len-che-kul-kyang, Ha-mel-chul-chong-di-la-la-ma-nyi, Dong-a-choo-po-to-nyi-wo-she-kyang, Dong-go-ma-choo-ran-kyu-ra-ta-kyung,

[09:31]

Nelukkumbkiransumasinpa, kakiratavikyutrelunglakwe, Chitrajulchuchulamsanayam, Nanduchasetungametapa, Ludhivimperilanikulkan, Simdinyinsaparmerungyuljim, Satsang with Mooji YI MA CHE PHAE LOB DA MI MU KYANG DUNG YIN SIM CHE LING YIN KA MA KANG KU SHI SHI SHEN PA ME WANG DU SHU CHEN SHI CHA RA MA THONG KYO CHEN DAG DA TA RANG LO RANG LA CHI YIN MO

[10:35]

Satsang with Mooji Satsang with Mooji Satsang with Mooji In the name of the Father, and of the Son, and of the Holy Spirit. Amen. lam lo yang se chik le khyep ne khyang khyang ta ta lam si prao u kyung su che che trub trub mi tsé khen la yang tu nye la tu lam pa chik ma chung ta ne kun che chik du lam po ne chik che kun trub lam la chi mi chu

[12:00]

Mili nyi pere tun ching cho kum. Tsa we la ma kyab ne kundu la. Tsi chi kul pe sol wa te pla na. Tuk je tsi chi kyab cho tin chen che. Rang kya rang kya tong wa ra ching kia lo. Shen kyun ta du me pra ching kia lo. Sam yin tuk tsu shi wa ra ching kia lo. Sam zang kung ne char wa ra ching kia lo. 2.2.3.4.5.6.7.8.9.10.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11.11. lupu chö la ten nyi ching kyi [...] lupu

[13:23]

Ishe Rangushe Prachinkealok, Rantotsinsasim Prachinkealok, Sunmetikshantoprachinkealok, Inayishatujetsunjinjik, Kordodonsol, Tichichinejak, H1 English translation. Omish to the Guru, Conqueror Shakyamuni, Supreme God of the Universe, in this fortunate age, sons of the Conqueror, Assembly of Noble Bodhisattvas, you who train beings, revered Guru, unsurpassed protector of the beings of this degenerate age, three rules, both of oath-bound and dharma protectors, one pointedly remembering you, yearning from the depths of our hearts,

[14:40]

We pray repeatedly, invoking your attention. Hold us with your loving kindness and power of unobstructed compassion. Bless us to accomplish our aims in accordance with dharma. From former positive actions we have gained this precious human body. Dutifully married by no means small, we have met with holy dharma. Accepted by the guru, we have received empowerment, blessings, and instruction. Though we hold such a jewel in our hands right now, our mind childlike as monkeys fall from cunning demons of distraction, and we cannot even use the spell which is our very own. Freedoms, endowments, and fit instructions have simply been wasted. Now we are coming to the crucial turning point. Everything we ask for and receive has become like a story. Putting on the appearance of Dharma, we even think we are practitioners. Yet this mind falls far short of perfect practice.

[15:44]

Lacking even human Dharma, why ask for the Buddha Dharma? With the vague notion of the sixteen rules of proper human conduct, even examining ourselves for our own bad deeds bring us no shame. When it comes to others, our patience is short as the tail of the drow of miles. Unable to execute the ten virtuous actions of Buddha Dharma, we are both of sectarian bias, although there is only one teacher and one teaching. We criticize teaching sensations, accumulating bad karma. Using Dharma in this way is just carrying along a big burden of sin. We have heard a lot of teachings, but it has only increased our pride. Our mental analysis does not penetrate the depth of their meaning. Though we think we keep the Patimokṣa discipline, the four Dharmas of the practitioner are scattered without trace. Though we think we possess the Bodhisattva's precious training, the four immeasurables are like a painted picture of a lamp.

[16:45]

Though we think we keep the samayas of the secret mantra, undervaluing the first root downfall, we slip into taking it for granted. Though we can mouth explanations of the four thoughts which change the mind, attachment to the appearance of this life shows we have no renunciation. Though we rely on our guru, our respect and devotion gradually wane. In the place of pure vision, we wrongly think ourselves as equals. Respect, love, and kindness to our devraja brothers and sisters decline. Even a bad word on their part seems intolerable, and we shower them with curses. The love and compassion born by recognizing the beings of the six realms as our parents vanish like mist when not practiced from the depths of bodhicitta. Though we act as if we had experienced the development and completion stages, we have no alternative to our ordinary confused perceptions.

[17:46]

Though we know that oneness is the ultimate teaching of sutra and tantra, we have no decisive understanding of it. Our minds seems become hard to respond. Unable to abide in the original nature, we pay mindless service to the view, throwing cause and effect to the view end. Though outwardly we appear to be well disciplined and well behaved, In worldly attachment, our living desire and greed burn like fire. Though we keep all our bodies secluded in the mountains, day and night our minds ceaselessly wander around in the cities. We don't really trust our own experience and practice, and yet guiding and advising others, we are like a child telling stories. Though we can't be cheated by the compassion of the tree troopers, yet due to our failing devotion we cheat and harm ourselves. In this way, although today we perform Dharma and Lama, we have no wrong beliefs arising from lack of trust in faith.

[18:49]

We sentient beings perform bad actions and remain unfulfilled in this degenerate time. Knowing full well what we are doing, we give in to self-destructive carelessness. Not protecting mindfulness, we suffer great loss. Now at this time, as mind looks at itself, everything we do is just as to the confusion. Everything we think is tainted by emotional affliction. We see our virtuous activities mixed with sin. So ultimately, where else is there to go but to the lower realms? As to our actions and patterns of behavior, calling them to mind, we lose confidence in ourselves. Looking at others only implies for us any issue. We find no one trustworthy to reassure us and help us. Now if we don't take ourselves in hand, then when we are caught by the messengers of the Lords of Death, no one will be able to protect us and all hope will be gone. Don't you feel that creating such empty expectations is just deceiving ourselves?

[19:52]

With remorse and regret, recognize your own defects. Wherever we feel indignant through error, lapse, or transgression, we will not none increase it by concealing it in the presence of those who have the hour of wisdom. We confess from the depth of our heart, with your compassion forgive us and protect us from the terror of the precipice of the wrong path, reviving us so we can attain the perfect path of liberation. Having busily spent life doing this and that, we have not laid hands on the essential meaning Give up the path on which you know so much, but this is the one essential point. Should we not now enter the path of knowing the one thing that liberates all? And deceiving supreme protector, sole certainty and support, rude guru who encompasses all reflections, we pray to you with one pointed devotion. Look upon us with compassion, most current supreme refuge. Bless us so that we can see our own faults.

[20:54]

Please bless us not to look into other faults of others. Bless us so we pacify harmful, scheming, and violent thought. Please bless us so that good thoughts arise from deep within. Bless us so we have little desire and know how to be satisfied. Please bless us that we may remember the time of death is certain. Bless us so we have no plans left over at the time of death. Please bless us so we generate great confidence in Dharma. Bless us so we practice impartial pure perception. Please bless us so that we develop uncontrived respect and devotion. Bless us that we reduce dwelling on unattainable goals. Please bless us with the power to establish the Dharma in the depth of our mind. The ultimate point of Dharma is the effort to put into practice. Bless us. The ultimate point of practice is to liberate our mind stream. Please bless us. Bless us that our practice is free of obstacles. Please bless us so that this result may ripen immediately.

[21:56]

Bless us so that we may liberate everything we come into contact with. Please bless us so that we destroy the duality of hope and fear. Bless us so that we are able to see non-dual primordial wisdom. Please bless us so we recognize our own primordial wisdom. Bless us so that we reach the secure ground. Please bless us so we gain absolute effortless certainty with the great water weapon of primordial pristine cognition. May the life force of samsara and nirvana be cut into emptiness with one stroke. Into the unobstructed great bliss, the enjoyment of nirvana. May we always enjoy activity, transcendent becoming together and separating. In the expanse of all pervasive equalness, even the worst suffering does not exist. Who could there still be searching for happiness? where happiness and suffering have the same taste, grasping itself liberated. This is the kingdom of Samantabhadra. May we attain it in this very lifetime. Satsang with Mooji

[22:59]

So then in the breakfast table, there's a huge piece of sheep head, right? And different breads and things like that. And then the first day, the outside people are not invited. The New Year's goes for five days to seven days. Day and night party. Tibetan people love party. It's very interesting, historically wise, really it has been a very, not a speedy society, it's been a very relaxed society. During the summer in Tibet, it's called the summer vacation. summer vacation, the entire country, all offices are closed, everything is closed for one month. Everyone goes to the garden, big garden, and party day and night all the time. It's a custom.

[24:28]

And during New Year's Day, from the first to the seventh for one week, so first day, outside people are not invited. Only the family get together. Second day, you take changes of gifts. You take gifts from one side to the other side. Third day then started to go each other and then play dice and play games and all kinds of things. And during that time even the monks in monastery they are completely relaxed. Monks can do anything they like. have a sexual relationship, besides that they can do anything. They can change their clothes, they can play games, they can play with dice and cook food and dance. Everything happens during that time for one week. After one week, then everything stops.

[25:30]

So if you go to a monastery, all the young boys, they are so happy when they meet you. Does it change every year what date New Year's is? Or is it a set date? It's a set date. But, astrologically wise, It's slightly, you cannot predict in a Western calendar way. Sometimes it's January, sometimes it's February. It's mostly next to February and March. You hope it's in a month it's not skipped, right? That would be great. Or you could have two. Yeah. My first school was a British school.

[26:35]

India was ruled by England. So I went to this school, a very good school in India. Everybody was saying birthday, so I wrote my father. Then he sent, he asked the school to prepare me a birthday cake, so I remember one time I had birthday, but after that I never had. Is it normally done at the birthday celebration? No, it's not a tradition. If it's a tradition, certainly we would have it. Do you enjoy it? Do you like this celebration? It's a very nice celebration. Pick a birthday. Yeah. Pick a birthday for yourself. Next time when I see my parents, I'm going to ask them. Good. I'm going to write in diary.

[27:37]

Computer also. Pick one up for you. Choose one. That's all. Transmission, which we did right now. And now the evening one. So now to practice this teaching, to be able to have a genuine experience of the practice of Dzogchen, It is very important, as I said, that we need to practice it at a place which is quiet and which is favorable to the conditions which will ripen the experience of the presence.

[28:56]

The conditions are very important at the beginning stage. Without the proper conditions, perhaps we will never come to experience this presence. And from that point, the conditions are, for instance, in order to survive a land, if there's tremendous winds, the winds would not let the candlelight lighten. It would just blow that candlelight. So when we are caught in a tremendous distraction, when our mind is not strong at this stage, then it's very easy for the mind to get seduced by phenomena. So from that point, the importance of the quietness of doing practice is very important from that point. So perhaps you can make during the weekends, you can go up in the mountains, or you can go next to an ocean,

[30:02]

Or you can go, you can do the practice next to a river fall, a river, or to a stream, next to a stream. Particularly if you go where there is a waterfall, that scenery is very pleasant. And that pleasant condition will support the state of the meditation at the beginning stage. Because mind still, at this stage, has a great attachment to the pleasurable things. Mind does seduce more towards pleasant things than unpleasant things. If you have to meditate in the midst of all the terrible, dirty phenomena, perhaps you will find it very difficult that your presence of the mind is there. You may find yourself being constantly uncomfortable, some kind of inconvenience. or if there is some kind of loud music is going, some kind of loud thing is going, you may find it very difficult. For the practitioner, there is no difference. It's just once you have reached that presence, the more the sound is, the more the energy is, the better, in fact, or neither it says worse.

[31:14]

They're exactly the same taste. whether it's a phenomena of beautiful sound or whether it's a phenomena of some kind of inconvenient sound, the sound which does not pleasant us, they're exactly the same taste. There is no distraction, no seduction in any phenomena. So, deep practice. We need to find, condition ourselves, so we need to have a simple discipline so that we can carry on our practice. We can carry on our practice, which will allow us to experience the profound presence, the presence of the three kayas. The presence, the nature of that presence is empty and clarity and compassion. That is the nature of that presence. It's called ngô tungpa. By nature, it is empty. and by Zhangjian Siwa, is quality, is clarity, is characteristic, is characteristic if there is a characteristic.

[32:17]

The characteristic of the emptiness is a clarity. It transcends all fabricated characteristic, but its true spontaneous manifestation expression is clarity. And that clarity manifests, knowing oneself has a tremendous compassion to benefit other people. So the Bodhisattva does not hesitate to benefit being at that stage, has the strength to manifest in all the Sambhogakaya different forms, from all different, from the five of the families. to the peaceful, to energetic, to magnetizing, to the karma, rightful friend, all different states. So how one can manifest, how one can liberate the phenomena, how one can transcend those characterizations. So to be able to experience that presence, the presence is not a gift of nobody. The presence is fundamentally the nature of our mind. And to be able to experience that, the conditions are important. At this stage, conditions are very important.

[33:20]

We should know that unless your presence, your mindfulness or your awareness is very perfect, clear, strong, then it is fine. But you may find yourself quite difficult. You may find yourself in a situation in which the presence is lost. So from that point, the conditions of those quietness and pleasant places makes a big difference. So sitting next to an ocean, looking next to a blue sky, sitting next to a stream of water flow, those are very pleasant. And that pleasant situation will give you the strength to see your presence very clearly. So, That is something which you develop that condition, but it is not necessary. You know, that is something you develop at this stage. But once in a while, you should also be able to practice yourself into unpleasant situation also.

[34:24]

You should not always look for the present situation. Then you may, after some time, you may get fixated into that. So basically you do the practice on a pleasant state, but also sometimes you go to the most turbulent place and then see yourself. So that will bring the test to sense that characterization. And if you have the presence, the more the turbulent situation at that state, the more the clarity will manifest once you are able to once you're able to sense that characterization. But that will come through the presence development, through deep understanding of the presence. And for that to reach that stage, it's important, the conditions are very important. So from that point, as I said, you made an altar. You put a Guru Rinpoche picture on the altar, or the picture of Buddha, and then put the water bowls, and just a light, and then you sit next to it. In that way, you receive the blessing of the lineage, you receive the blessing of the transmission, from which the nourishment, that nourishment is able to open, unfold, and unmask

[35:36]

The layers of clinging experience, the layers of experience which we get fixated, are able to disintegrate, are able to, for instance, buy that blessing of the teacher, the blessing of the lineage through that. We need to work with the enlightened environment in order to get enlightened. We can't get enlightened by an ordinary environment. But in fact, every state of the ordinary means which does not recognize that nature, and enlightened means which recognizes that nature. the presence. When we do not recognize that presence, then we become confused, we lose our trust, we lose our confidence, we lose the whole presence of our joy, the whole presence of that confidence, the whole presence of that enlightenment. But once that presence is recognized, then as I explained the last couple of days, you know, that how the The difference whether you have thoughts at that stage or no thought.

[36:40]

You have seen the thought entirely, the nature of the thought deeply, that by nature is open, by nature is free. Once you deeply experience practically that openness and freeness, then no matter whether it's a virtuous thought or whether it's an unvirtuous thought, Nothing can seduce that person because thought itself is open and free at that stage. The world energy becomes pure. The world energy does not become a solidified and terrible threatening energy. Almost at this stage it's a threatening experience no matter what because we have a grasping mind. tendency to collect, tendency to make ourselves something into a better. And the whole situation is tendency to collecting and to put ourselves into a fixated. And that is, as I said, the fixation and seduction towards the phenomena, perception phenomena of experience. The experience which comes all the time. When you really do a meditation, you will find yourself

[37:43]

You will find your presence and you will see your experience. And to see that very subtle experience is, with a very profound meditation, you will see that, you know. It is hard to differentiate at a gross level what is experience and what is the presence, because one is within, one is going within the experience. Most ordinary stage, one is going within the energy level, which is frozen at this stage. One is not within that presence of openness. So you do not see that when the mind is all the time running. You just see that, oh, I'm doing this, I'm doing that, but I am doing this, I am doing that, I am walking. So everything is solid, everything is there, very big deal. Everything is just like there is obstruction. There is no unobstructed space within the stage, you see. Ah. I am here, I am practicing, I am, that I am, and the world energy is so, it's like the energy is something automatically, it's like at that stage become like a self-born obstruction, self-born obstruction.

[38:49]

I am this, so it's very hard. That is what we need to, in order to experience that presence, one has to break that experience. That is what we are doing by saying peh, or sitting next to the ocean, When you sit next to the ocean, you do not get attached to that pleasant experience of the ocean. If you get attached to the pleasant experience of the ocean, then perhaps you will get fixated, you will get addicted sitting next to the ocean. And that is not the point of sitting next to the ocean. Sitting next to the ocean point The ocean has a calmness. At this stage, it gives the condition for the mind to see that, to make the mind less distraction. It gives the mind more space. It gives the mind much more openness. And in that way, you're able to get free from the seduction of that experience. That is the real point of sitting next to the ocean. Otherwise, you hear the sound, and then you go with the sound, and then you look at it. Oh, so beautiful. There you have been wrapped up into that energy again.

[39:52]

You see, again you lose your presence entirely. That is not the point of sitting next to a Wuxi. They practice it. On a long run, the practitioner takes the both good and bad circumstances equally. And once that inner... openness, freeness is experienced, then from that time, whether it's a sickness or whether it's this circumstance or that circumstance, then nothing can overpower, overwhelm that person because the nature has been understood, the reality, so that everything transcends by characterization, all is characterized to this stage. Now in our practice, we have a post-meditation state. Now, as I said, in Dzogchen there is not a particular rule which obliges that this is the rule of the Dzogchen, but even though Dzogchen does not have the rule, the presence of the nature does not have the rule, but through its relative energy there are certain kinds of situations which manifest, so until the person did not realize fully, did not realize fully, the person still has grasping.

[40:59]

If we find ourselves caught in this energy, into this experience, we've got to respect that experience also. Respect in a simple way. Respect in a simple way does not mean that you just become simple. It has a very deep meaning. Simple means because nature is open, because nature is free. So from that point, there is no need to be something serious. But at the same time, you respect it, you see, because they manifest in our life. If you do something good, the reflection of the good manifests. If you do something bad, the reflection of the bad manifests. And you believe in that. You believe in that good, you believe in that bad, you characterize yourself into that, and your presence is not there all the time. So until you come to have a very deep, perfect stage of realization of that presence, we need to respect what is those relative aspects of the energy that are manifesting.

[42:01]

But we don't see those relative aspects of phenomena as something serious as we used to see before, but they are appreciated. They appreciate it. And they are respected as an appreciation. And inside you need to have the presence. So in that way that you find yourself, in that way the transcendence takes the inner place and yet there are subtle emotions, there are subtle things which are not easy to cut entirely. So from the subtle way, manifestation, you're also working on that appreciation level, but inside you are in the state of your presence. So it will naturally, it will open up. Naturally, it will... And that's a very important way to understand. Though Dzogchen does not have a rule, but if you think that now I can do anything, you know, and if you do anything that simply, you may find yourself being wrapped up into a very... Negative karma wrapped up into a very confused situation, not in a clarity situation, because one is still not enlightened.

[43:14]

One is still not realized. One is still existing in that state. So until we become free from the entire existence of characterization, one needs to have that light appreciation, that light manifestation to the lifeless. So now, once you wake up from meditation, let's say, meditation is the stage which you develop the presence, which you contemplate on the presence, which you integrate that presence into the manifestation of phenomena, into different energy. But when you wake up from meditation, you will find yourself coming into contacts, particularly in a noisy place, particularly in a city, in a town, where you will come in contact with the people, which the eye contact with the sight, the ear contact with the sound, the nose contact with the smell, all different senses, the five senses become activated at a stage, you see.

[44:20]

And that is what we need to liberate the five senses also. You see, one has to cleanse the five senses' characterization also. You can't, you just, oh, now this is a sound, or you know, oh, this is a good sound, or this is a bad sound, there's a sound disturbing me, and things like, you can't, you know, that is, once you are within that presence, you should not correct it. If you correct, you will get into fixation, you see. Sometimes when you're doing meditation, there you have to sit and you think, oh, that is too loud sound, that is too sound. You try to correct that, again you are getting fixated, that's all. You're not transcending that characterization of the sound. The nature of the sound, its cell is empty, but its cell is open. So there are certain practices you have to see to your limitations. Because some people may not be able to really see the profundity of the sound, so you may get very irritated by the sound. So if you get irritated by the sound, then maybe perhaps it's nice that you have a low sound. If you're playing some music, you're playing a low sound.

[45:23]

Or you go to an environment where they are more pleasant than being unpleasant. Those who, if you get extremely, you're not able to sense the characterization of something very rightful, something very negative, speech, then perhaps it's nice to go and hear some beautiful speech, those who talk beautiful speech. And then one cannot remain in that beautiful speech all the time. One should once in a while go where there is negative speech also, you know, where people will just yelling at you, you know, and just the kinds of people, I guess we all have, we all know people in our life, those who yell at us, you know. So kind of go next to them again and then do practice at that stage. We just can't be in one state all the time. So, So from that point, the contact of the ear senses, the noise, the sound, has to be also liberated. That also has to make sense.

[46:25]

And then the smell also, you know. If you always get attached to a good smell and there's a bad smell, then you say, oh, you reject. Again, you're freezing yourself. You're getting seduced by your own experience. The ones that, you see, all these different senses are manifestation of the mind. In reality, they're all manifestation of the mind. It's all the different play of the Dharmakaya. But due to that grasping, the mind appears to divide it in so many different ways that at this stage, we think, oh, my ears sound... At the practice point, you should not always say, this is a good smell, I always liked it, and this is a bad smell, I don't like it. Though it may affect you, because one is still not coming to the same taste, it will affect you, but one should not be like, one should understand that, integrate the practice.

[47:27]

At that stage, you have to unmask the experience of feeling. You have to liberate the experience of feeling. You have to liberate the experience of smell. You have to liberate the experience of the sound. You have to liberate the experience of the taste. You have to liberate the experience of feeling. In that way, the energy does not become frozen. Each time when you liberate, Each time when you liberate, you will find yourself into the presence, deeper and deeper, and the clarity will manifest. And that negative experience, which we used to go before, will be dissolved. It would not manifest as to it. So that is how one needs to, as I said, how does the sugar taste like? You have to taste the sugar. Well, I can... I cannot show you how the sugar tastes like. All words and teachings can show a great depth of the picture, a great depth of the meaning, but to show how that is.

[48:34]

For instance, when I say bliss, when you do meditation, then you experience bliss, then you experience the clarity, then you experience the process. But simply when I say, okay, this is something bliss, you won't just experience bliss just like that. You've got to experience something by yourself and nobody can do that for you. It's something, the practice and the teaching is for yourself. You have to understand it's your practice, it's your teaching, it's something for your enlightenment. It's nobody else's enlightenment. It's one's own practice. It's for one's own benefit. It's for nobody. And So, each one has to practice that each one of these come in contact of the different senses, the five senses. We need to have the presence and we need to liberate them. We need to transcend the different senses. In that way, then once we keep on doing practice, meditation, meditation, then you will really understand what is Buddha mean, you see. You will really transcend all different forms.

[49:37]

You will think, oh, before I used to picture Buddha like this. Before I used to think something like this. Before when I ever thought, I get caught up, I get fixated. Now everything is deeply open. There's something, if you want to say, you cannot express, but at the same time it's so clear and you see yourself. And that is where it's called the kingdom of Samantabhadra. The nature of the Samantabhadra or the kingdom of Samantabhadra is that. And then it's really what is understood. You know, you understood the essence. And understanding, as I said, that experience is not understanding. That experience is a realization. To get to the stage, understanding cannot do. Realization has to be affected. So... Understanding is not enough. Realization is important. It's very important one is to remember. By simply understanding we cannot get enlightened. One is to realize that meaning. One is to realize practically that experience. And then you can find yourself absolutely trust.

[50:39]

You get a trust by realization, not by understanding. By understanding you can understand, you know, even the teachings of Dzogchen when they are taught, there is a realization also. It's not simply more understanding, because when you hear the teaching, it already goes into the deep of your heart and makes a difference at that stage, levels of different realization to a particular person. When you just do a one-session meditation, when you do a two-session meditation, when you do a three-session meditation, you will have experience at that stage. Those are unfolding of those experiences at that strength, the strength of that teaching which manifests in you. So, very important that we need to, from time to time, apply those different techniques, how to, first of all, to understand the view correctly, then the meditation correctly, then how the view is the, as I said, view, meditation and action, though there are three different labels, it may sound, but in fact there are not three different labels, they are one nature.

[51:44]

The view is the recognition. The meditation is the experience of recognition. And the action is the natural spontaneous activity of that view. And that activity is the sixth parameter, the tremendous compassion. The deeper you understand that emptiness, the stronger the compassion and skillful you are. The more, if you do not understand that emptiness well, then you may feel like, you know, we are not talking about right now, because right now, you know, if it's only, if only you have practiced for, let's say, for three years, four years, and then still you do not find yourself into a state of clarity, there is some point which you did not understand at that point. But if you find yourself when you really have a clear understanding of the Dzogchen and you have developed a pure vision, and you are relating from the pure vision, and the pure vision transcends the characterization of pure vision.

[52:46]

That is called the pure vision. But in order to transcend the characterization of pure vision, we need to externally develop the pure vision from external also. But internally, the real pure vision transcends the characterization, transcends the fixation of pure vision. So from that point, once you really experience, then... you see, there's a very, very clear recognition at opening, just now, opening right there. But if you, you know, So what I mean is when you really understand clearly and you do meditation on that, you really understand your presence, then within a very short time, in three, four, five months, you will find tremendous realization. This is a very, very profound teaching. But if you do not understand clearly, then again, you see, you may fall into the other side of obstacles where you can get distracted to the phenomena.

[53:50]

So those are very, you know, the last couple of days I've been expressing this. Since last Tuesday we have gone through so detailed on this practice and teaching. And now those teachings you should not forget. You should remember very carefully how to do the practice and how to relate externally through the lineage and what is the internal state. external relative love, internal ultimate love, and then also respect to the world, and then our inner practice, something which consists of the entire characterization of that fixation, pure vision also, you see. But to come to that fixation, the fixation, pure vision, we also, since there's grasping, since there's a phenomenal world which we are called, we need to develop that also. And then you will have a very good practice. And then... Dzogchen teachings, when Milarepa first, you know, Milarepa, now if our karmas are very, very strong, then, you know, as I said, that you would find yourself, if you get presence very clearly, that means you are able to get free from a great deal of

[54:57]

But if you find yourself that very difficult to be in that presence, getting distracted tremendously, it's like a wave, the ocean is not being calm. The experience of that pleasantness, the experience of that rikpa does not manifest and there's a tremendous fluctuation. The fluctuation is same, actually. Fluctuation or no fluctuation does not matter. But when you do not experience your presence, when you experience your presence, the fluctuation may be turbulent or nothing. It's both the clarity of your reaper. It doesn't matter. You can find yourself absolutely restful, you know, absolutely clear and calm and open and free, where there's a tremendous turbulent pulse, lest the world is coming to attack you. completely in this open frame, no fear, you see. But at this stage, the fluctuation just disturbs us because we are grasping to them.

[56:01]

We are attached to them. We are not able to sense those characterizations. So from that point, what I'm saying, the condition of the practice is important. How we find ourselves into a good state, a proper place. And then, like Milarepa, Milarepa, first the great yogi of Tibet, Milarepa, he was a magician, first of all. Very, very strong magician. It became a very sad story that he was born in this family where his father died very early. His father was a lama. And his father died very early and his father entrusted his brother to take care of young Milarepa and his mother. So they promised to take care of them, but when the father died, the uncles and aunts, they just treated Milarepa and his mother terribly bad.

[57:18]

They didn't let them work, they took all their lands, they took their house, they just did not treat them properly at all. It was just very bad for them. And so they were just like slaves of their uncle and aunt. And then Milarepa's mother got very sad. She was not well and she was getting tired and she was getting weak. And then she said, now my son, you have to go. And if you are my son, You have to go and revenge the uncle and aunt, and then I will be proud of you having you as my son. So Milarepa has great respect to his mother. I guess all over the world we have respect to mother, but in Tibet, you know, we were told to respect the parents very much.

[58:19]

And I understood, you know, there are Tibetans also, they have problems with their parents. something over there people try to understand by the teaching so many times that, okay, you've got to, you should break your ego, you should break your ego and you've got to serve, that's the point. While in the West, you know, we sometimes, when we have problems with the parents, we seem to just, because of not really understanding not really having understanding that is really our sometimes ego trip, which sometimes tends to be hard on them, which they are also caught in samsara, and one is also caught in samsara. But something in Tibet, there were many great lamas, many great teachers, those that taught, you know, And mask yourself. It was a teaching already. In fact, you see, it is the play of your ego. So they didn't recognize them. I told them, this is the play of your ego.

[59:20]

But they say, break your ego, break your ego, tolerate, tolerate, just keep it. So the person, you know, listen, okay, okay, okay. It wasn't easy. In fact, they were going through a difficult life, everyone. So things like that. And somehow he could not break his mother's wish. And so he went and he did the black magic practice. Very powerful, the black magic. And when he came back to the village, killed thousands of birds by hills. When the hill falls, thousands of birds die. And their uncle and aunt, their homes were completely destroyed. And terrible things he did. Very negative karma. So you see, and then after doing all those things which he did, Madharappa recognized, acknowledged that how bad he has done, such bad karma to the whole village, the whole county.

[60:24]

And he regretted very much and he thought, now how can I overcome such a bad karma? It's almost definite that I'm going to go to a hell realm now. There's no question I won't go experience the lowest dream, experience suffering. And then one day his teacher also now realizing that Milarepa was a very successful student in his black magic art and realizing that how much he's killed by teaching him that art, you know, how much negative karma he did. And the board teacher and the student said, well, now we both have no place to go except down, you know, by doing such things. We better do something in which we can find our state of presence and joy and happiness and liberation. Otherwise, there is no way that we can find something better. So either you do a practice, I will support you, or I will do a practice to get enlightened and you support me. And Milarepa said, I'm going to do the practice, and then you support me.

[61:30]

So Milarepa went on the quest of his practice and enlightenment, and first he came and met a Dzogchen teacher. Then he came and met the Dzogchen teacher. And the Dzogchen teacher said, oh, you are very fortunate. My Dzogchen teaching, if you meditate in day, you will get enlightened in day. If you meditate in night, you will get enlightened in night. So I thought, wow, I mastered the art of magic. I think in two weeks' time, he alerted me. accomplished the art of magic. Now, here, I'm so fortunate, after doing all those things, you know, here I come and meet this great teacher. If I meditate in day, I will get enlightened in day. If I meditate in night, I will get enlightened in night. So, he left the practice, he slept there. So, Milarepa slept. Now he was so happy, he said, I'm going to meditate. I can do it later. So that later experience is the sign of his, is the sign of his subtle obscuration that, you know, if it was a very high superior being, as I said, you know, someone who is very clear and is immediately with practice, because his karma at this didn't allow that, you know, something it was noticed, he needs to go through certain kinds of development.

[62:50]

So he, that was the experience he got to, okay, I can meditate, now I don't need to do, he slept for all days. and then his teacher called him that day and when before he went to met the suction teacher he said what's your name and he said my name is the great sinner you know the big sinner and then and then after three days the teacher said That's true. You're certainly a big sinner. We don't have karma together. Your karmic teacher is the great Marpa Lotsawa. And that is the teacher. You have to go and then practice, study and practice with him. And then the Dzogchen teacher prophesies to his teacher. And then Milarepa went and met Marpa Lotsawa. And then for, I guess, for how many years... did not give him one single teaching mark constantly put him in difficult stage you know he said now you've got to build me a house which is like a round shape so he built a round shape once he was completing he said no no i made a mistake last time i'd like a square one so again he has to build from a square one you know again he has to start to building

[64:06]

And once he started completely inscribing, he said, you know, now I know you are very tired, he said. I know you are very tired. I know I told a lot to do. But, you know, this time, you know, I like a triangle one, you know, make a triangle one. So then again, Milarepa thought for my own, you know, I really had to do it. That's how one has to make effort to find the realization. I have to do it. So then he made the talk. So once he found the triangle one, then he made, you know, all of them he made by his bare hand. He made such an effort towards embodiment. So he made, so that the marpa, he didn't have to stay in that round. He was seeing his karma, which he did that to purify, you know, to cleanse of that. And then, after going through all these stages, then Marpa and other students were coming, and Marpa was giving teaching to them. And when Milarepa came and said, sit on the door, Marpa said, who told you to come inside?

[65:09]

Get out, you know. Who told you to come inside? And then again, Milarepa said, I did all this work for my teacher, and yet he would not... Let me come again. He almost felt of suiciding one or two times. And then again he said, if I suicide, it's the worst thing. And then, you know, then afterwards, then Marpa asked him to build it. I guess a nine-story building, a nine-story building. And Milarepa built the whole nine-story. It is today in Tibet, you can see, by himself. It can be big, but you know, it's very, very big. So when he was completing the seventh floor, one day Marpa's sons were playing on the hill and one stone was rolling down. And when the stone came rolling down, Milarepa, as the stone was next to the building, he picked up the stone and he put it there. Marpa just knew that. Marpa came and started looking at the building, how it was happening. And he asked that particular stone, he said, where did you find this stone?

[66:12]

LAUGHTER And then he said, oh, this stone was your son was playing and it was under... I said, no, I told you to bring this building by yourself. He was almost completing the seventh story. He said, take this stone out, put it back where it was and build it again. So again he has to take off on the seventh floor, you know, a whole story. And again he has to... Like that, you know. So finally, then... That is how the world initiation was given to him. In a very ordinary stage, we may think, how can a teacher do like that? But this is somehow in Vajrayana state. As it's said in those days, no one in the future will be like Milarepa. No one can really take that much. No one can really approach and have the strength and have the real strong strength like Milarepa. Absolutely out.

[67:13]

For us, if someone did like this within the next two months, one is just going to say, all right, this is not for me. But... But Milarepa spent years and years like that and finally became one of the greatest enlightened teachers. Today we can all see his teaching and tremendous blessing. The whole Kargy school, the whole Kargy tradition, you know, tremendous, such a great realized teaching came out of the school and showed the light to the world. So, of course, I'm not saying that you have to be like that, but what we need is strength. Strength, not that we go through that kind, but strength that we really work well in our society. The strength which we keep our presence clearly. The strength which we develop more patience. Externally, the pure vision moves. You know, that is what we need to do. I'm not asking that you have to do like that, but what I'm asking is that we need inner strength. We need to develop the inner strength where we work a good human being.

[68:17]

We work better for our society externally. Then internally we become, you know, a presence of the state. And that is what is the point of that, like Milarepa. Where Milarepa reached and where you will reach is the same point. to the heart of the presence of the Buddha-nature. Exactly the same. But if we do not respect the external rule, you know, we keep on deceiving, we keep on deceiving people. We keep on deceiving people means we keep on deceiving ourselves, in fact. You know, we do not realize it's a reflection of our mind. Then, on the long run, there will be more and more suffering, there will be more and more confusion, and that is how the wheel of the energy spins all the time. So that is something we need to understand, that external communication of body, speech, and mind is very important for one's own benefit, for the realization of their presence. It's very important. And then internally one will reach that state. As I said, it's like the support of the ladder.

[69:17]

We need to build that ladder well. If we are caught in a very turbulent situation, very emotional state, very negative state, the ladder of the relative would not be good. Once the relative ladder is not good, you cannot reach the roof of the ultimate, you see. It's been said by all the great teachers. So the relative ladder is, once you come into contact, come into communication with such a... come into communication with... different senses. We need to develop the bodhisattva mind. We need to work for the benefit. We need to sacrifice. We need to unmask. Sacrifice does not mean that you go through torturing, but something you do it well. It's something you transcend, something inside you transcend, that not simply you do it good, but good from the point you transcend and you manifest into the skillfulness. That is what a very good life, real realization will come out of that. Otherwise, we keep on telling lies, we keep on deceiving, we keep on hating, we keep on freezing all this energy.

[70:26]

Perhaps one can never find oneself to be healed. One can never find oneself to be enlightened. So from that point, it is important that external teaching, the external understanding is as much as important as the internal teaching. It is important to me. external thing as very important. Like many teachers said, many seem to take great interest in the ultimate, but we take more interest in the mundra. For instance, many teachers said, that does not mean that they are fixated into the mundra, but that simply to balance that, that internal realization, to come to the stage of internal realization, we also need to have a very proper understanding of the external also. So in and out makes the entire, ultimately comes to the union of realization of the energy and the space. Outer practice of accumulation merits, manifests the understanding of the opening. Inner practice of emptiness opens the mind.

[71:28]

External practice of the accumulation frees the freezing point, frees the mind from that solidification. So there's a tremendous importance here into what is the merit and what is the, there's two kinds of merit. One is the relative merit and one is the alternative merit. Relative merit is something which we relate with our characters, we relate with our body, speech and mind in usual situations. Alternate merit is something which we realize within ourselves, that the practice of Dzogchen, which transcends the entire characterization. But to experience the entire characterization, we need the support of both, because fundamentally they are both born Fundamentally, they're both both. The relative is the experience of clarity, and the ultimate is the experience of openness. So once they're both unified, once they're both integrated, the clarity and emptiness, when they're both unified, when the clarity and the emptiness is both unified,

[72:33]

work together, integrated, then the enlightenment statehood arises. Otherwise, you completely, you know, if you completely throw the relative aspect and just, you know, try to work all the time with an emptiness, and when you face people, you are so angry, you just can't take it, you just can't take the little bit of pain, little bit of thing, then how can you get enlightenment? It's absolutely no way. So therefore, you know, practice should be developed inside. The Dharma is in your heart, not outside. Dharma is the realization there. The great Pato Rinpoche said, if one does not really understand the teaching, does not practice well, then externally you may look like a Dharma practitioner. Externally you may think I'm a Dzogchen practitioner. But internally all this carving, you know, desire, jealousy, anger, hatred, all are burning like a fire manifesting. And when the circumstances manifest, if someone comes and says, you know, you're so bad, you instantly become like fire.

[73:37]

What is Dharma practitioner? That is not a Dharma practitioner. So therefore, one has to accumulate the board merit to get in love. The relative merit and the ultimate merit. Ultimate merit is your practice of torture. Relative merit is that external thing, which makes the latter well, which makes the clarity perfectly a realization. So in that way you will find yourself in a situation which is very peaceful. You may find yourself with a tremendous merit where you will come in meeting with the right people. You will come in meeting with the good peoples, with the people of enlightenment, people who will support you, people who will come and be healing in your life. Your obstacles will clear and go away. Your speech, body, speech and mind finds the health and center. Those all comes with the positive actions, body, speech. And so something we need to really understand that relative merit and ultimate merit are very important. Just, you know, if you just think, okay, I just need the ultimate, and relative I don't care, you know, whatever it is, then again you are fixated there, you know.

[74:43]

Again, then you cannot see the openness, the play of the dharmakaya, the play, the display of the dharmakaya is, the display of the dharmakaya is tremendously pure, it's free of energy. And once we get fixated that, one can go to a nihilistic state. So we need to integrate the both of them. That's very important. It's essentially important. In my previous life, he meditated for nine years. In my previous life, I meditated for nine years. And during his lifetime, he offered, he made a tremendous, from the external generosity, where he offered he offers whatever he receives to his teachers, to his people, to everyone, whatever in that point. That is how all the great teachers, they have done in the past like that. That is how they can realize. One simply does not get realized, simply neglecting the relative part. One has to come to both sides. Then you can reach a stage where you...

[75:45]

which you come to understand the integration of the integration, clarity and emptiness. There is no separation. That is the state of the Dzogpa-Chipo. As I said, all the parts of mere soul experience are like the artichoke. you see they come and they keep on uh going away and then inside you find the presence of that uh clarity the presence of the people clearly and that is not disturbed by anything so to reach like that we all have the opportunity we all are so fortunate to be born in this country you know you're all so fortunate this country's religious freedom and this is where we can see ourselves. This is such an opportunity. Everyone has the right to do that. Everyone is a very, it's a country where the, where tremendous intelligence, you know, it's a country that all the great kings of the world are here in all phenomenal levels. You know, we have the best Chinese food. We have the Because we're true.

[76:46]

We are the best teachers from all over. And we have everything in this country. It's really the realm of richness in this world. At this present age, it's really the realm of richness. You can't find the thing as you can find, like what you can find in America. You know, I was seeing in a dream a couple of nights ago. It's interesting. I found myself in India. And I asked... And I was thinking, oh, now it's hard to find mineral water. I have to think about... So things like that. But here you go to the supermarket, you just find yourself... All kinds of things. So easy. And that's very fortunate, you know. We all are very fortunate, really, to be able to experience this kind of karma. We all know that in certain countries, people go through so much suffering. And in this country... It's absolutely a very different situation and we can make the best possible in a place, situation and freedom and allowance like that which gives a tremendous birth of our realization.

[77:55]

It's really a very good karma. You can tell it in many lifetimes. Not everyone born in this country, I'm saying, is great, you know. Someone who can really understand, who can really come to see that presence, and not only hearing that presence of the teaching, but able to do it, really integrate it. Then one can see that, as I said, now this month, and then the next year, and then next year, then you find the definite opposite experience, and then you appreciate, then you say, wow, I've really made this life into such a worthwhile, that now you find yourself absolutely free from any state of being of samsara. And that is what is called the kingdom of samantabhadra, where you never come back to samsara again. Samsara does not really exist at that stage. So that is something we can reach, you know, that is all this last, from these last days of teaching which I have given to you. These are very secret teachings. You know, something you should do very, very, very purely in your heart is your practice.

[78:58]

You know, you have to understand it's your practice. You should put the mirror of the mind inside. You should not put the mirror of the mind outside. and all this teaching you should remember. And then, certainly, you will have a very quick realization with that integration of the practice. And it should not be discussed with other people outside this kind of teaching. They should not be discussed with you. It's something you should practice for yourself. And you can talk among yourself. And you can talk those who you can relate to each other which you don't understand. Dharma brother and sister are the ones who can all relate. But if you talk to a stranger from outside who does not have any understanding, who's just fixated into one energy, cannot even understand. So it should be only related to someone who can understand, someone who, you know, among you here, and then your own practice. Then all, many questions at this stage which you have. will be unfolded by this practice, by itself.

[79:58]

You will get many... Everything will be... The practice means that we saw this fixation by ourselves. That is the point of the meaning of the practice. Otherwise, you know, if one has to keep on talking all the time, then how can one get enlightened all the time? So that is how the teachings are received and one goes to one's place and one do meditation, one sit there, and that's how you see yourself. You find yourself in that presence. And then you find, once you find that presence, then it's like the main master key. You open the entire door of all the questions. All your questions are answered at one time. It's like, it's called chick-shaped control. Knowing one, everything is liberated at that stage. Otherwise, if you have to get one knowing, that knowing, that's called the shifting of consciousness. Dzogchen teaching is not shifting of consciousness. Dzogchen teaching is not a remedy of another thing else. It does not bring a transformation of consciousness. It does not bring the new, okay, now for anger, you think about compassion.

[81:02]

You try to think, okay, now I'm going to stop my anger, so let me think about compassion. And then when you have a desire, it's like practicing on the lungs and things like that, you know. And so each thing, each one's remedy is not invited another thought. Another thought is not brought as the remedy, as the opening to that thought. Then the thought itself, the anger, liberates anger, let's say. The anger liberates anger does not mean that now fearing anger is coming out of there. The moment you see the nature of that anger itself, it's open and it's free by nature. And then when you just do not correct, when you simply let it be, you do not try to let it go by pushing, you just let it be there. Let it be does not mean you're catching it. It's simply open and deep. At that stage, the whole environment, that energy frozen of anger, will dissolve, will liberate by itself. So, at this stage, you're still not fully experienced completely, but when you do and do and do, then you find the clarity more and more, and then the characterization of anger does not manifest.

[82:12]

Later, whatever the thoughts are, they can simply dance, and even their most turbulent is perfectly fine. as the ocean. Whether the ocean has hundreds of waves, whether the whole ocean is filled with 100 feet of waves all the time, but the ocean trusts itself. It's absolutely not scared. The ocean is completely balanced and perfect. Underneath the ocean is like the curd. And the curd, when you see a curd, it's just like stable. The curd is very stable, like milk and shake. No matter the essence of the ocean underneath, it's like a curd. It's balanced, present all the time. However they come, it does not matter. So same thing, you can find the presence of the state like curd within yourself. So at that stage, whether there is a little bit of wave or no wave, Thank you. And when you do meditation, when you have thoughts, when you do not have thoughts, you should not get caught to neither of them. If you don't have thoughts, that's also, you know, there are times when you have different experiences.

[83:16]

They're both the display of the presence. No thoughts, experience is also the display. And tremendous arising thought is also the display. Simply recognize the thought and do not get caught to your own energy. So in that way, the separation of the outer space space, will dissolve, you see. And then the real, non-real state is excluded, you see, like the tilopa told me. Tilopa told me that. Oh, son, you will not be caught by appearance, but you will be caught by clinging, you see. That is a very great teaching you have to remember. We have to understand our vision, we have to understand our appearance as our own mind's expression. But if we get excited, we get fascinated to the appearance of our mind's expression, then that is where we get frozen and we try to have that energy, something to entertain us.

[84:21]

At that time, once the duality manifests, there's a fear that we look for that vaccination. The vaccination appears either in vaccination or in something threatening or in something neutral. So we always try to get that vaccination of something beauty. And something threatening, we try to reject. Something neutral is never mind. So constantly what we are doing, we are solidified. No matter what, whether it could be something this way or that way, never mind. Whether it could be on the real meditation state, as I said, you even do not, while in meditation, you don't even get seduced by devotion. You do not even get seduced by any phenomena at this stage. The presence of your nature is the presence of all the Buddha nature. So you don't have to find a Buddha nature outside. The enlightenment cannot be searched from outside. But it's only during the practice relative stage you relate from that. But within the meditation, you cannot get fascinated.

[85:24]

If you get fascinated, your energy will be solidified. You will be frozen there. And that is where we find ourselves unbalanced. Then we find how we keep that... energy for ourselves. Now I get very fascinated. Maybe this is going to heal me here. So you try to bring it here. And maybe it's not working. Now I bring it here. Now what color should I manifest? So in that way we go through such a struggle. We go through such and such and such a thing that we never find the rest. So after you do one healing, on one way you have done a healing, but on the other side you are very tired. And then after, again, you have to do something, you find yourself in the same state. And that is simply, you know, not having realized the crisis. So... So I guess... And... Now those are the main points which we have gone since last Tuesday and what I said today about the relative teaching practice and the absolute practice is very important and that is my practice in my life and it has a tremendous effect, tremendous realization until the state of the Samantabhadra stage

[86:49]

and something you should do it that way. And then you can really find yourself into that clarity. You can really have that confidence in yourself. You will break through the entire layers of that confusion, entire layers of that ignorance and fear, only by the practice. So practice is the most important, I can see, in our life. Without a practice, then person is constant. There is no way that we can find our way out of this existence of or samsara, and to be able to find a way out of samsara, one has to understand the importance of the teaching, understand what teaching is. Now, you must have understood, you know, all these days. So, and if you have any questions, then now ask me, please. There's a saying that you should wear your five senses like ornaments.

[87:55]

Is that the same as transcendence? Is that the same thing? Now I have to see the text. It doesn't, you know, because sometimes there are other words which could have certain meaning. But basically five senses wearing this ornament needs to be transcendent. The five senses cannot be, if you get fascinated to the five senses, that is where you see the duality. The five senses are not the state of external. The five senses are an expression of one's own display of the space of the dharmakari within ourself, the yin. The yin is the space, the yin. Within the yin, the space can manifest, the cloud space can manifest, the space can manifest, the cloud space can manifest, manifest the rainbow. Space is the quality. Nature can manifest, but space is always not seduced.

[88:57]

Space, you can see that as an ornament. You can see that the ornament of the space, in a way, as a pudding, but the fascination as frozenness, not at all. And also one thing, which I told you a couple of days ago, meditate like the lion, not like the dog. That's important. When the meditation like the dog is, when you throw a stone, then the dog, you know, you can throw many stones to a dog, the dog will look at the stone where it's going. So when a thought arises, if you run after the thought, it will create tremendous dreams. And then you'll be great, distracted, it kick, keep you distracted, this experience, and then many phenomena will appear. But if you throw one stone to a lion, the lion will just come and who is throwing it? Throwing at the stone will come directly who is throwing the stone, you know. So Buddha said, meditate like the lion, don't meditate like the dog. To a dog you can throw many stones, but to a lion you just throw one stone, no more than that.

[90:06]

Sometimes it's difficult to know just what do with our lives, or where our lives are going, or what we're... If, say, we're on the verge of some new career, or between things in our life, and we're trying to see where the flow of life is going, and the judgmental mind... It's hard to tell the difference between the judgmental mind identifying with the energy. Say an energy comes up, and if you identify with it, you can get carried off with that energy. But On the other hand, a judgmental mind might say, oh, I don't like that energy and I won't follow it and avoid it. So somehow it's a very delicate balance to judge what's just the play of the Dharmakaya and what's my own... Play of the dharmakaya is the entire thing. There is no difference. Good and bad, both are play of the dharmakaya. But if one is true practitioner, one has to take both circumstances.

[91:09]

Whether good circumstances come, if you have your presence, it cannot carry you. And whether it's a bad circumstance, it cannot carry you either. So what you do, your presence is there. So what still, the past karma which are there, which will keep on manifesting, as I said, ignorance is not simply a question of sleep. Just like a sleepy ignorant has an intelligent, which can, you know, has a logical sense also. Okay, now, once you get vaccinated, oh, this is nice. So I like it. You know, one experience to the next. In fact, you have to realize right at this stage, you are being distracted by an experience of good circumstance and a bad circumstance. So you constantly struggle. There is no way. So the whole point of life, if we get distracted, that's simply called samsaric life. So you've got to understand clearly that that is the distraction of the samsara, and you transcend that. So whatever comes, you know, until you find the state of the presence completely, you transfer yourself from this state of the karmic realm, samsara realm, to the ones that karma is absolutely clear, then you find yourself in the state of the transfer of the clear light body.

[92:23]

It's called... clear body. And at that stage the rainbow body manifests all the enlightenment, even if you do not attain the rainbow body, like in Tibet when the Lama dies, all the body is dissolved into the rainbow. Or if the body is not dissolved into the rainbow, they have the presence of the realization. So that comes by not being threatened by these both circumstances. No matter what comes, comes, so what? So you're saying that we just follow the play of our energy as it comes with awareness and just allow, watch, but don't judge it, don't say no. Because I could say no and just sit there in meditation, you know, I won't do this. And that's not good because it's... There's something, you know, you have to... Of course, there will be a certain kind of judgment. For instance, you want to say there's a cup of coffee and a tea, you know. What do I like to drink it? Do I want a cup of coffee or tea? You know, there's something you like to have the cup of tea, but at the same time, the cup of tea is not the ultimate.

[93:23]

What is there? It is simply a... and my phenomena you know it's not something that is serious that this cup of coffee tea is the entire my life or entire something it is just the more display of that so therefore you uh even though you have the discriminative awareness at the stage okay i'm gonna have the cup of tea but discriminative awareness itself by empty by nature is free so there is no reason that we have to make a solidified there's no reason to have that tremendous expectation As I said, we exaggerate too much. So something we think, well, there's got to be. That is not necessary. So it's just sort of allowing the play of that energy without judgment. And even though my rational mind might say, I don't think this is good for me or whatever.

[94:10]

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