Yes, that as I said there's a meditation state and a post meditation state, right? In post meditation state you come in contact with your work, with your daily life, with everything. So usually what we do, we just take it very serious, we just take it as ultimate. Ultimate to our own experience which is going within the realm of the energy, you know. We just play, we just take the display so seriously, not having the experience of the root of the presence, you know. So therefore when we're just sucked in into the display, when we're sucked in into that energy, so then it's very hard that, you know, to realize the openness. So you don't see the humour inside, so therefore it's become very serious. So that is what in meditation state you find the presence. And then when you see the display, either it could be something terrible or something you're able to transcend both of them, then you will be caught. So in time it will come.

[01:05]

But you have that, you know, if your coffee is not good, drink the tea. But the tea is not ultimate. Your energy patterns may come because of the karma? Yes, because fundamentally there is a display of the awareness, right? But fundamentally they are transcendence by nature. But since we get vaccinated, we constantly try to freeze this, automatically we are freezing them. So in that way, being sucked up into that energy, being sucked up into there, one does not see the presence, how they are transcendence. And that is what the mode of meditation is. In trying to maintain that presence of awareness and just watch what's going on and allow it to happen, sometimes I say, well, there's this idea that comes in that maybe there's something that's supposed to happen in our life. And my judgmental mind would very often say, no, I'm not going to allow this lesson that I have to learn to come in.

[02:05]

I don't want it. I don't want to deal with it. But maybe if I just stay with it, with awareness, try to keep that presence of awareness, allow the energy to be without obstructing it. If you have the presence, it will transcend, that's for sure. No matter what, you're not distracted. But if you don't have the presence, then you know that is something which people always try to struggle in their life, that okay, now I have to be like this and this, and when this does not happen, and that kind of energy affects. So what is happening? One is trying to struggle hard how to produce a state of temporal. Of course, the ultimate, the everlasting cannot be there because one is simply trying to find, trying to develop an energy which one can find a state that one can feel relaxed. But not knowing the display is by nature, it is open, so therefore the life changes all the time.

[03:10]

And you get confused. Why this is going? Why I try to work so hard? Now why is it changing again? Why is it manifesting? So that kind of unresolving comes because of not having that presence. How does that relate to following the path of the heart? If your inner presence has a feeling that... I can hardly put this in words. You mean the mind and the heart? Well, I think relating to what Bill is saying, if you have a feeling that you are following your heart's path, is that an attachment as well? Following your heart path? If you feel something very strongly from your inner self, that is how I believe I am following what I should be doing.

[04:12]

But yet it sounds as if that might be getting stuck in attachments. You see, desire leads to attachment, to a freezing, but the teachings introduce how you free yourself. So to find the state of the presence which is absolutely, as I said, once you really come to that presence, even 1,000 Buddhas are going to come and tomorrow morning they are going to give initiation, you don't have anything. And if the whole world is going to come and make an attack on you, you have absolutely no fear at that stage. That's how the total clarity manifests at that stage. But right now, of course, one is going, but when the real essence, when you hear the real essence, it is something of our own nature, so we get very moved, we really feel that, and that is not something we are fabricating, it is the essence of who we are.

[05:15]

So that is something in meditation, as I said, though the nature within you is called the clarity of the mother, your own fundamental state, but what you are practicing is called the clarity of the path, because on the path one is still not able to get free from all kinds of subtle distractions. There is a gross emotion and a subtle emotion, but still we are working on those levels. You are talking about in meditation where you don't get seduced by devotion, even as one of the things. Out of meditation, when one experiences devotion, and you are really feeling it strongly, what is the difference between being attached to that and just absolutely feeling that as part of the practice? Now, once you really see the devotion to the place,

[06:18]

which shows you the path of enlightenment, then it gives you the possibility, it gives you the chance to really relate from that enlightened energy. But if you are attached to the neurotic state, then it makes your mind stronger and stronger. But this one, you know, but this one, these hooks relates you, okay, now you understand, okay, now you open up, so you will do it, and then you open up. That's how you reach, yes. So there is a point in that. That's a big deal. And that is how you receive the blessing of the lineage, you receive that energy, and you come to the point, okay, now what I'm seeing before, before when I see my Lama, I was seeing into a form. Now my presence, it's a less Lama. Then you really understand the ultimate Lama within you. Then at that stage you see your Lama into a real Buddha. So that is how one sees.

[07:20]

There was, as I said, the Bhagavad Gita and Tapo, Tapo Rinpoche. When Bhagavad Gita went to see Tapo Rinpoche, Bhagavad Gita has a subtle grasping that he has attained a realization. Though he has, but he, you know, he thought he attained the first boon of realization, first boon. And then Tapo Rinpoche was there, and Tapo Rinpoche asked Bhagavad Gita, did you attain the first realization, first boon? And Bhagavad Gita said, yes, I have attained it. And so, and every size you think is first boon for me. Yes, it is first boon. So next morning he called Bhagavad Gita, and in Tibet they were having, we don't have bread, like a dough, you see, Tsampa, Tsampa. So he was having the breakfast. It's like a bread, he said. And then he said, do you think you have attained the first boon?

[08:28]

And he said, yes, I have attained the first boon. And on all sides you really think, yes. And he said, your first boon, and if I have to choose this piece of dough, I'm going to choose this piece of dough, he said. And at that stage, the pride which he has, the little subtle pride which he has, that I have attained this first boon, immediately transcends into the deeper realization manifested at that stage. So our mind is living in the experience of that subtle. Even that has to open, until one reaches the essence of the artichoke. As I said, that is what you eat, that is this, that is called Tsampa Chintu. Rinpoche, what is the first boon? First boon is Bodhisattva boon. The explosion of joy, of realization, but there is emotion there. There is a subtle emotion. There are ten boonies, each one of them attaining realization. The second boon is more subtle than the first one,

[09:33]

but they are absolutely free from the gross emotion. They have no gross emotion. It's like a cup of tea. In a cup of coffee, if there is raw coffee, it's like the ordinary state of mind, with the gross emotion. Now the coffee is no more there, but there is a smell. You see, if you smell, there is a smell, like that. The subtle emotion is like that. Thank you. Just one further question, sort of a clarification on that. For example, using the example of say, Drupalakundi, how does he know, does he know, or how does he know that he is a Bodhisattva versus being somebody who is just chasing after some craving or emotion, for example? Once you find your presence, you know it. Once you find your presence, it's not a confusion state. It's not a confusion state, it's transcendence of confusion. When it's transcendence of confusion,

[10:34]

one knows that, yes, yes. And the whole of Tibet, the whole, the great, the whole, the entire great teacher, the entire lama knows that he is a great embodiment. Yes, Drupalakundi. You spoke of the merit of the relative. Yes. What exactly did that mean? What does the relative mean in that context? The merit of the ultimate, the merit of the relative. The merit of the relative is like the entire six paramita practice. Paramita, not from the point of paramita, but simply on relative life. Paramita means transcendence. Paraya is like the union of the, at that stage, is not working in a real characterized merit. It's working on uncharacterized merit. But until one has reached that, like, like everyone, people tend to, when we see someone who has nothing,

[11:35]

try to give something and try to work better, try to develop some sense of compassion. We build our compassion, we build the positive side. So that is more like a relative thing, relative merit. Where the transcendental is appearing in the relative action. It's supposed to be transcendental, but still one is not in the state of transcendental. If one did not understand, if a person does not have teaching on Dzogchen, if does not know how to integrate that essence, then one is not within that relative transcendence, because one expects something out of that. One expects a happiness, one expects some kind of fascination of energy to support us by that. But transcendental, but the ultimate, Paramita, Paramita transcends that energy. So there is that difference.

[12:36]

But Paramita is uncharacterized merit. Yeah. Does that relate to what you were saying about the experience of clarity and the experience of emptiness? Is that not the same? Because you are talking about merit, and that accumulation of merit, and you are talking about relative and ultimate, and one being the experience of clarity and one being the experience of emptiness? Yes. You see, when you practice, this is on the path, when you practice on emptiness, when you practice on emptiness, still one does not reach the root of that mother clarity. So even your practice is, you see, you are building on that understanding, you are building on that presence of realization. So that is what gives you the strength to come to that point of the understanding of the space, openness, and the display-free comes from the practice of the relative. But ultimately you reach the point

[13:39]

of like the first bodhisattva level where you see the paramita state, the transcendent state. This is a practice from a beginner stage. Yes. And then it deepens and deepens. It becomes automatic later on. Later on, once a person realizes their presence, this practice is automatic. As I said, it's like the nature of the sun is light, the nature of the enlightened mind is spontaneous compassion. It's effortless compassion because it transcends all characterizations. So now let's go... I think twelve... still twelve, let's go out and do a meditation section. So let's take a mission.

[14:44]

From the outer you can relate to the essence, seeing the lama either taking the refuge and then transferring the lama into your heart and that practice is a tremendous strength and clarity at this stage. Without that it's not easy to see. So then we do what best like externally building the pure vision, internally relating with transcendence of characterization and then a real, real strong core will manifest. So it has been very good, that we have did this Guru Rinpoche practice. I'm really glad. Very good. It's been an amazing week, Rinpoche. So this practice, you should not talk with other people. This is the samaya of this teaching. It cannot be discussed with outside people. It is a very hard teaching. What about people, other people in the sangha? Yeah, you can talk, yes, yes.

[15:58]

When the day retreat is ending, there is some kind of emptiness. Yes. We were talking about that this morning. It went by so fast. The rain is a far gone memory. It was so cold. One of the great Kadampa teachers said, It was a teaching to one of the students called Tengriwa. The teacher said, Oh, the couple, couple, two partners, the couple staying together is like the cloud of the autumn. Do not fight, old Tengriwa, he said. It just was so temporal, you know. And he also said, Everyone's mist together is impermanence,

[17:06]

like the meeting of the market and frontier. Of course. Yes. Will there be a book on His Holiness? Will there be, do you know, is anybody planning to publish something on His Holiness' life? There are some books on His Holiness' life. Yes. On His Holiness' life. I think it would be beautiful if there could be some. Yes, there is a book going to be coming soon. I guess within the next year there should be a book. Yes. Photographs and teachings and all that. Well, teachings, there are 24 volumes of teachings by Duryodhana Rinpoche. It's just that slowly, slowly it's going to work out. There are some translation projects and things like that.

[18:09]

The late Duryodhana Rinpoche and His Holiness gave 22 volumes of Therma teaching. Each one has about 300 pages. 22 volumes of that. They're all Thermas? Mostly Thermas. And they're in Tibetan? In Tibetan. There's something slowly in the translation. He was, because he's part of Sambhava's emanation, so he's discovering his Theratons? He said that he discovered something, like our Nindra practice is a Theraton from now to the 80s? Yes. How many of those did he discover? He discovered how many Thermas? As I said, 22 volumes. Out of 22 volumes, one is the history of Tibet, which is not considered, not Therma, but basically no one, but basically there's some of them, I believe there's some Thermas, and then mostly they're practices,

[19:12]

Thara practice, Vajrasattva practice, meditation. Tremendously Therma teaching. It's incredible, incredible. Were most of his Thermas revelations birthed Thermas? No, mostly it's mind Therma, mind Therma, and vision Therma, and space Therma, yes. And when Earth Therma, does that include things like finding things in objects? Yes, that includes Theratons, finding things in objects. And do you know particularly where this, our Nindra practice was found? This is in Tibet, in Tibet. In the Earth? Yes, in the Earth, yes. This teaching of Earth Therma, Satyak Mandra, it's called Satyak Mandra, the Earth Thrashing Mandra. Well, look at that, already now turning into city people now. The city phenomena,

[20:18]

and the mountain phenomena, but there are one twist. Oh my precious lama, embodying the essence of all the Buddha's three times, please receive me. Drona Vyeshe Sujjava,

[21:22]

change your life, your soul. Bestow your blessings upon my mind. Grant me your blessings so as to turn my mind towards the Dharma. Grant me your blessings so that I may traverse the path of the Dharma. Grant me your blessings so that I may follow others which may arise along the path. Grant me your blessings so that I may experience what may arise as transmitted into the Dharma. This is Nibbāya Bhāgavatam. From this morning? Yes. Sadhu Dhūrtu Rīgal Bhūr Sāṅkhyaṁ Chök

[22:22]

Chöng Chak Chok [...] CHOK SUM TSAK SUM KA SUM CHOK SUM CHI GYEL PAR NAG SUM EH KA TZA TI DANG PA DANG MA NIM KONG PO PO GYUL TSOK DOL KHING DO CHE LE PA CHOK THOR CHE TZA DU CHEN PO DONG NO DE KYAR THOR DU CHO LA MO MING SING GYAR PO DANG SE RIN CHEN NA YU DUNG THAN PAR CHE TZAM PO CHEN PO ROL PAR GYAR DUNG DANG CHIN NA SANG WE LA SING GYAR GYAR NANG

[23:25]

CHOK PAR YANG CHOK KOR DANG YANG KOR CHE CHOK CHEN TSOR DO KANG NO NA SO ROG GYEL CHEN SEM PAR TSOR LA NANG CHAR CHAR KROK CHAM CHEN LE KANG CHOK CHOK PAR DANG CHOK PO YONG GYEL SANG GYEL ROL PAR CHOK WUN TZE WUN KHING CHEN PE CHEN MA ROL CHEN PE CHEN DO PAR CHEN PE KANG TSOR LA MA YI PU SHIN KYONG BA CHA CHEN PENG CHOK KYONG TZUNG MA NANG LA CHA TSOR THOR KANG CHEN YI LA REN PA TZAM TI DANG

[24:27]

DUK PEN NUNG DRUG LA YIN TZER SEM PING CHOK KYONG YI CHEN NOR BUK KEN NANG KING DAK GYI TZAM DUNG MA DUR DRUG PAR TSOR Instantly, on the top of the heart, made of skulls, visualized perfectly in front of my skull, inside of a cauldron, which is a single piece skull cup, by the substance of pure love and liberation, which is the five means of the five nectars, by means of emanating rays of light, which is the support and eternal nectar of the three secrets of all the genus, is invoked and becomes inseparable with the substance of the Torma. These substances in the Torma offering are unspoiled by the stains of the season and the substantiality. With the supreme abundance, which is the albert inner and secret,

[25:29]

the supreme ones and the three roots, the guardians of the precepts and the guardians of the Dharma in general, and in particular, Eka Shanti, the guardian of the mantra doctrine, and the glorious protector, Mani Gwang Ho, the host of the deities of the father tantras, the liberated king, Spirit of Chittagong, together with his retinible brothers, the great demonic clan of Ramu and his retinible four gongma queens, and the eight roots of spirits, the charnel ground goddess Tutankhamun and her eight sisters, the five gongma sisters, the wind angel, the tricolor clan of Yudhima, together with his twelve charnel clans, the great palatine spirits, and the seven Rokkakayas, the eight roots of spirits, such as Devas and Rakshasas, who are outer and inner and secret, these emanations and their emanated retinues, together with the subsidiary retinues, to them I make offerings and praises, I make propitiation and sing their praises,

[26:31]

to cause them to be happy and satisfied, I make letters of transgressions and my samadhi vows, may they realize and bestow an infinity of the four activities, may they realize perfect virtue immediately and eventually for the world, Om Vener Sattva Samaya, Manu Palaya, Vener Sattva Jinopa, Thito Jito Me Bawa, Sukho Kayo Me Bawa, Sukho Kayo Me Lawa, Anura Tome Bawa, Sarva Siddhi Me Praya, Tso Sawa Kama Suta Me, Siddham Shriyam Guru Hum, Ha Ha Ha Ha, Ho Bhagawa, Sarva Dada Gata, Vener Mami, Munja Vener Tawa, Maha Samaya Sattva. In early times in the presence of the Great Foundation of Dharma Sampradaya, in regard to those individuals who endeavor to practice according to the Dharma, they promise to protect their life like a mother does her child. I do promise to and pray to these Dharma Protector Guardians.

[27:33]

Moreover, by merely invoking them mentally, they can be brought to bestow whatever attainments are desired. These Dharma Protectors, who are wish-granting gems, may they endeavor to realize all the benefits which I contemplate. Dhamme Namsin, Siddhartha Hoidam,

[28:44]

Tattvicham Siddham, Vedam Uchcham, Svarbhagavatam, Uddhvim Thule, Thule Medha, Vipassanam Bhajanam, Anurit, Kali Chakravartam, Uddhvim Thule, Vichit Chakravartam, Uddhvim Thule, Dhamme Namsin, Siddhartha Hoidam,

[30:27]

Tattvicham Siddham, Vedam Uchcham, Svarbhagavatam, Uddhvim Thule, Vichit Chakravartam, Uddhvim Thule, Vichit Chakravartam, Uddhvim Thule, Anurit, Kali Chakravartam, Uddhvim Thule, Svarbhagavatam, Uddhvim Thule, Tattvicham Siddham, Vedam Uchcham, Tattvicham Siddham, Vedam Uchcham, Svarbhagavatam, Uddhvim Thule, Venzer Mamey Muntza, Venzer Gawama, Samaya Sattu, Ahum, Venzer Sattu, Samaya, Manu, Padaya, Mebawa, Siddho Khaim, Mebawa, Siddho Khaim, Mebawa, Anurit, Mebawa, Sava, Siri, Nephraya, Sasawa, Kama, Siddhame, Siddham, Shiyam, Puruhum, Ha, [...] Ho, Pagawali, Sava, Tata, Gata, Venzer Mamey Muntza, Venzer Gawama, Samaya, Sattu, Ahum,

[31:28]

Venzer Sattu, Samaya, Manu, Padaya, Mebawa, Siddho Khaim, Mebawa, Siddho Khaim, Mebawa, Anurit, Mebawa, Sava, Siri, Nephraya, Sasawa, Kama, Siddhame, Siddham, Shiyam, Puruhum, Ha, [...] Ho, Pagawali, Sava, Tata, Gata, Venzer Mamey Muntza, Venzer Gawama, Samaya, Sattu, Ahum, Venzer Sattu, Samaya, Manu, Padaya, Mebawa, Siddho Khaim, Mebawa, Siddho Khaim, Mebawa, Anurit, Mebawa, Sava, Siri, Nephraya, Sasawa, Kama, Siddhame, Siddham, Shiyam, Puruhum, Ha, [...] Ho, Pagawali, Sava, Tata, Gata, Venzer Mamey Muntza, Venzer Gawama, Samaya, Sattu, Ahum, Venzer Sattu, Samaya, Manu, Padaya, Venzer Sattu, Athena, Pati, Jatir, Om, Mebawa, Siddho Khaim, Mebawa, Siddho Khaim, Mebawa, Anurit, Mebawa, Sava, Siri, Nephraya, Sasawa, Kama, Siddhame, Siddham, Shiyam, Puruhum,

[32:29]

Ha, Ha, Ha, Ho, Pagawali, Sava, Tata, Gata, Venzer Mamey Muntza, Venzer Gawama, Samaya, Sattu, Ahum, Venzer Sattu, Samaya, Manu, Padaya, Venzer Sattu, Athena, Pati, Jatir, Om, Mebawa, Siddho Khaim, Mebawa, Siddho Khaim, Mebawa, Anurit, Mebawa, Sava, Siri, Nephraya, Sasawa, Kama, Siddhame, Siddham, Shiyam, Puruhum, Ha, Ha, Ha, Ho, Pagawali, Sava, Tata, Gata, Venzer Mamey Muntza, Venzer Gawama, Samaya, Sattu, Ahum, Venzer Sattu, Haum, [...] Venzer Sattu DINNU SHAMSAM

[34:29]

PHERMA GESHA DONGPO LA YAT TAN CHOK GYI NU DRUNG NE PHERMA GYUNG NE SHESU DRAG GUR DUKKHA DRUNG MANGPO KHOR KHYERI GYESU DRAG DRUG GYI SHEN GYI LAG GYI SHESU SO GURU PHERMA SRI YIN HUNG KHOR GYEN YUN GYI DUNG SHAMSAM PHERMA GESHA DONGPO LA YAT TAN CHOK GYI NU DRUNG NE PHERMA GYUNG NE SHESU DRAG GUR DUKKHA DRUNG MANGPO KHOR

[35:32]

KHYERI GYESU DRAG DRUG GYI SHEN GYI LAG GYI SHESU SO GURU PHERMA SRI YIN HUNG KHOR GYEN YUN GYI DUNG SHAMSAM PHERMA GESHA DONGPO LA YAT TAN CHOK GYI NU DRUNG NE PHERMA GYUNG NE SHESU DRAG KHOR DUKKHA DRUNG MANGPO KHOR KHYERI GYESU DRAG DRUG GYI SHEN GYI LAG GYI SHESU SO GURU PHERMA SRI YIN HUNG HUNG is the northwest direction, which is the country of Ludhiana,

[36:32]

upon the stem and exterior of the lotus, endowed with all attainments, both marvelous and supreme. It's season was drowned, as promised above, surrounded by many dakinis, as is regular. Since I shall practice following after you, please come hither in order to bestow your blessings upon me. PHERMA GURU PHERMA SRI YIN HUNG GURU PHERMA SRI YIN HUNG PHERMA GURU PHERMA SRI YIN HUNG May your blessings descend upon this superior place, conferring the four initiations upon me,

[37:34]

an excellent practitioner, and eliminating all obstacles, who are obstructing spirits and wrong guise. Please bestow upon me all attainments, both ordinary and supreme. PRAGNYAM KHAN NAMHA BUN SOK DROD DO YOD YI SHI RANG PHAGYAM SOG GYE DROD DAD DUK TSE PHAG PA DANG DANG SUNG KYI LO REN NYE DROD GYO SHIG DRAG PA LOG KHA DROD DANG SHEN SHOG SING NAM GYO SHIG DONG SHOG SOG GYI GYOG BAG SHIG DRAG DRAG NAM DANG DANG SIG NAM ZHAG ZHAG KHYIN NAM BHAG SHAG DROD RIG GYIN TSUG DROD BHAG SHAG SHIG DRAG SHIG DROD KUR DROD DRAG YI DANG DANG SAG SOG DROD SOG BUD DROD DRAG DROD PHAG NAMHA BUN PRAGNYAM KHAN NAMHA BUN SOK DROD DO YOD YI SHI RANG PHAGYAM SOG GYE DROD DAD DUK TSE PHAG PA

[38:37]

DANG DANG SUNG KYI LO REN NYE DROD GYO SHIG DRAG PA LOG KHA DROD DANG SHEN SHOG SING NAM SOG DROD GYE DROD BHAG SHIG DRAG DRAG NAM DANG DANG SIG NAM ZHAG ZHAG KHYIN NAM BHAG SHAG DROD RIG GYIN TSUG DROD BHAG SHAG SHIG DRAG SHIG DROD SOG KUR DROD DRAG YI DANG DANG SAG SOG DROD SOG BUD DROD DRAG DROD RIG GYIN TSAR PRAGNYAM KHAN NAMHA BUN SOG DROD DO YOD YI SHI RANG PHAGYAM SOG DROD DAD DUK TSE PHAG PA DANG SOG KYI LO REN NYE DROD GYO SHIG DRAG PHAG BHAG KHA DROD DANG SHEN SHOG SING NAM SOG DROD DROD BHAG SHIG DROD SOG DROD SOG DROD DANG SIG NAM ZHAG ZHAG KHYIN NAM BHAG SHAG DROD RIG GYIN TSUG DROD BHAG SHAG SHIG DROD SOG KUR DROD DRAG YI DANG DANG SAG SOG SOG BUD DROD DRAG RIG GYIN TSAR PRAGNYAM KHAN NAMHA BUN

[39:41]

SOG DROD DO YOD YI SHI RANG PHAGYAM SOG DROD DAD DUK TSE PHAG PA DANG SOG KYI LO REN NYE DROD GYO SHIG DRAG PHAG BHAG KHA DROD DANG SHEN SHOG SING NAM SOG DROD DROD BHAG SHIG DROD SOG DROD SOG DROD DANG SIG NAM ZHAG ZHAG KHYIN NAM BHAG SHAG DROD RIG GYIN TSUG DROD BHAG SHAG SHIG DROD SOG KUR DROD DRAG YI DANG DANG SAG SOG SOG BUD DROD DRAG RIG GYIN TSAR PRAGNYAM KHAN NAMHA BUN SOG DROD DO YOD YI SHI RANG PHAGYAM SOG DROD DAD DUK TSE PHAG PA DANG SOG KYI LO REN NYE DROD GYO SHIG DRAG PHAG BHAG KHA DROD DANG SHEN SHOG SING NAM SOG DROD DROD BHAG SHIG DROD SOG DROD SOG DROD DANG SIG NAM BHAG SHAG SHIG DROD SOG KUR DROD DRAG YI DANG DANG SAG SOG SOG SOG BUD DROD DRAG RIG GYIN TSAR

[40:42]

PRAGNYAM KHAN NAMHA BUN SOG DROD DO YOD YI SHI RANG PHAGYAM SOG DROD DAD DUK TSE PHAG PA DANG SOG KYI LO REN NYE DROD GYO SHIG DRAG PHAG BHAG KHA DROD DANG SHEN SHOG SING NAM SOG DROD DROD DANG SIG NAM SOG DROD DROD DANG SIG NAM BHAG SHAG SHIG DROD SOG [...] KUR DROD DRAG YI DANG DANG SAG SOG SOG SOG BUD DROD DRAG RIG GYIN TSAR PRAGNYAM KHAN NAMHA BUN SOG DROD DO YOD YI SHI RANG PHAGYAM SOG DROD DAD DUK TSE PHAG PA DANG SOG KYI LO REN NYE DROD GYO SHIG DRAG PHAG BHAG KHAN NAMHA BUN KUR DROD DROD SOG [...] PHAG BHAG SHIG DROD DANG SOG SOG SOG BUD DROD DRAG YI DANG DANG SAG SOG [...] BUD DROD DRAG RIG GYIN TSAR PRAGNYAM KHAN NAMHA BUN

[41:53]

SOG DROD DROD DO YOD YI SHI RANG Solstelonio et cero vegans,

[43:31]

lojei, solsterns, and lamadans, danso, kielbarneo, yeshida, pavo, kanzadams, and jotanas. Yoshe, lojot, zogi, chokhoshe, galcham, namur, damshim, damshak, shas, shidam, barcha, jindu, yusif, chalondar, yoshe, lojtun, and duparshen. Durudera, dakini, gana, tsa, tsa, utsa, ho, utsi, tsa, balin, tsa, kadi. Ram, yam, kam, om, ahum. Solstelonio et cero vegans, lojei, solsterns, and lamadans, danso, kielbarneo, yeshida, pavo, kanzadams, and jotanas. Yoshe, lojot, zogi, chokhoshe, galcham, namur, damshim, damshak, shas, shidam, barcha, jindu, yusif, chalondar, yoshe, lojtun, and duparshen. Durudera, dakini, gana, tsa, tsa, utsa, ho, utsi, tsa, balin, tsa, kadi. Ram, yam, kam, om, ahum. Solstelonio et cero vegans,

[44:31]

lojei, solsterns, and lamadans, danso, kielbarneo, yeshida, pavo, kanzadams, and jotanas. Yoshe, lojot, zogi, chokhoshe, galcham, namur, damshim, damshak, shas, shidam, barcha, jindu, yusif, chalondar, yoshe, lojtun, and duparshen. Durudera, dakini, gana, tsa, tsa, utsa, ho, utsi, tsa, balin, tsa, kadi. Ram, yam, kam, om, ahum. Solstelonio et cero vegans, lojei, solsterns, and lamadans, danso, kielbarneo, yeshida, pavo, kanzadams, and jotanas. Yoshe, lojot, zogi, chokhoshe, galcham, namur, damshak, shas, shidam, barcha, jindu, yusif, chalondar, yoshe, lojtun, and duparshen. Durudera, dakini, gana, tsa, tsa, utsa, ho, utsi, tsa, balin, tsa, kadi. Ram, yam, kam, om, ahum. Solstelonio et cero vegans,

[45:33]

lojei, solsterns, and lamadans, danso, kielbarneo, yeshida, pavo, kanzadams, and jotanas. Yoshe, lojot, zogi, chokhoshe, galcham, namur, damshak, shas, shidam, barcha, jindu, yusif, chalondar, yoshe, lojtun, and duparshen. Durudera, dakini, gana, tsa, tsa, utsa, ho, utsi, tsa, balin, tsa, kadi. When you have the bell in your hand, then we don't clap it. When we clap it, we have to put it down. That is one of the way how it goes. Because this is, the bell symbolize, the bell symbolize the five buddha family. And when the clapping hand is pacification, so we don't want to disturb you. utsi, tsa, balin, tsa, kadi.

[46:50]

Ram, yam, kam, om, ah, hum. Zogi, lojt, yoshe, ro, pe, gyan, zogi, zog, zori, tsa, namadam, dam, sokhi, loj, ne, yom, yoshi, tsa, pavo, kanzadams, and jotanas. Yoshe, lojot, zogi, chokhoshe, galcham, namur, damshak, shas, shidam, barcha, jindu, yusif, chalondar, yoshe, lojtun, and duparshen. Durudera, dakini, gana, tsa, tsa, utsa, ho, utsi, tsa, balin, tsa, kadi. Ram, yam, kam, om, ah, hum. Zogi, lojt, yoshe, ro, pe, gyan, zogi, zog, zori, tsa, namadam, dam, sokhi, lojt, ne, yom, yoshi, tsa, Ram, yam, kam, om, ah, hum. Zogi, lojt, yoshe, ro, pe, gyan, zogi, zori, tsa, namadam, pavo, kanzadams, and jotanas. Durudera, dakini, gana, tsa, tsa, utsa, ho, utsi, druti, nopaka, tingi, no, ko, rung, jarung, thang, va, teng, va, chukpa, shang,

[47:51]

p!!!!!! The Bye bye! JOins the song has started and we continue to practice ... we continue to practice ... we continue to learn ... we continue to rejoice Sambha nengi chopra chinggir bo

[50:37]

Terje guru rinpoche Ngurukuna ndewa chinggir Barche kunsele duturo chopo se Sulwa dutso chinggir lakso Samwaya barche shiwa dutu Sambha nengi chopra chinggir Terje kunsele duturo chopo se Ngurukuna ndewa chinggir Barche kunsele duturo chopo se Sulwa dutso chinggir lakso Samwaya barche shiwa dutu Sambha nengi chopra chinggir Terje kunsele duturo chopo se Ngurukuna ndewa chinggir Barche kunsele duturo chopo se Sulwa dutso chinggir lakso Samwaya barche shiwa dutu Samwaya barche shiwa dutu Sambha nengi chopra chinggir Terje kunsele duturo chopo se Ngurukuna ndewa chinggir Barche kunsele duturo chopo se Sulwa dutso chinggir Samwaya barche shiwa dutu

[51:40]

Sambha nengi chopra chinggir Terje kunsele duturo chopo se Samwaya barche shiwa dutu Sambha nengi chopra chinggir Terje kunsele duturo chopo se Ngurukuna ndewa chinggir Barche kunsele duturo chopo se Sulwa dutso chinggir Samwaya barche shiwa dutu Sambha nengi chopra chinggir Terje kunsele duturo chopo se Thank you very much.

[53:12]

Thank you very much. Thank you very much. Thank you very much.

[54:42]

Thank you very much. Thank you very much. Thank you very much.

[56:16]

Thank you very much. Thank you very much. Thank you very much.

[57:38]

Thank you very much. Thank you very much. Oh, I see. What does that mean in a single word? The presence of the mind does not have duality. Reaching the state by taking what's going to seek the entire universe, whatever's involved in the Ganesh language, so that you are able to see your nature or your choice. Very beautiful and one should definitely do this. One should definitely do this on the tenth day, Guru Majjhi day. It's such a beautiful sohbat. It's short, concise, very profound, everything there. And it's so nice we can even snap our fingers. It's like an offering.

[58:44]

It's like an offering. Yeah. Listen. Because you are. Because you are. What's the word I'm looking for? Padma. What is Padma? Padma. Great energy. Padma energy. And the people behind it. Of course. The person is Padma and has all the Padma. Padmasambhava.

[59:45]

Oh, yeah, yeah, yeah. And that's what the statue means. When he spoke, this Guru Majjhi was very young. One day his teacher told him to take the conchshell out and blow the conchshell in four directions, four sides. So he took the conchshell and blew it, but in the east, because it's very small. And then he used the west to the south. It came up very long. Very long. And then he blew to the north. There was no sound. And he blew to the west. Very long sound. So when he came inside, his teacher told him,

[60:47]

I was checking your conchshell, the conchshell. So when he was twelve, the east was not much, because students didn't leave for a specific place. So in this life, the students didn't have that much connection. No, there was, but not in the east. Southern was very strong. And later Bhutan and southern. Sikkim, Bhutan, all the other places, southern. And northern was nothing, because northern was Russia. So western they didn't know, but his teacher said, now it is the west. Thank you. So today, when I was giving the name of the Padmasambhava, it was very quiet. When I just talked, I gave the name of the Padmasambhava, there was lots of bees next to the boats, making sound. And that's like the lotus flower, the tradition. So this is a very important spread in the tradition.

[61:48]

So it's called what? Padma. Padma Mandala. How beautiful. The Padma is for energy. The energy aspect. But here, this place is energy. So energy. Energy feeding, energy nourishing. Good luck. Thank you. Did you make an effort? What is this? You'll find out. First of all, I'd like to thank everybody for a really nice retreat, particularly Dharmaraja's

[63:14]

for opening up their home again to all kinds of energies. Thank you very much. I'd like to thank Karen Leffler for being the treasurer and registrar. It's really the toughest job because you actually see what the balance is in the checking account. You have to deal with that. I'd like to thank Diana, Nan, and Tashi for basically completely redoing the whole shrine room and making frames for the thangkas and making new shrine cloths and setting up the Lama's throne and cleaning up and doing all that. Peter George for the showers, or the shower. There's more to come on that. Sauna hot tub to come, not. Robert

[64:27]

Tobis for doing all kinds of things that nobody else was willing or able to do. Chris Cummings for spending hours and hours on the Guru Rinpoche statue. He basically repainted the entire Guru Rinpoche statue and did it all with incredible loving care. So thank you for that. I'd like to thank all the retreat participants for really throwing in and really doing a lot of karma yoga to help this retreat come together. We couldn't have done it without you. It's a great group. I'd like to thank Tara for being Rinpoche's attendant and kind of keeping her cool through the whole thing. So everybody that's really put in energy to the retreat,

[65:43]

and that goes for all the taslamas all the way back to Guru Rinpoche who originally blessed the land. Thank you very much. Now a few personal recollections. About a year ago I was driving back from work, Sacramento on I-80, thinking the usual things about while you're driving. Like, should I stop in Lincoln or Auburn to take a pee? You know, just strings of thoughts. And I had this strange thought. I said, this was a year ago. I had a thought that I'm going to run into a young lama and study with this young lama. This is a silly thought. I don't even know a young lama and I don't even particularly want to study with a young lama. So I just kind of put that away. And later when Chris Cummings said, gosh, I just met a lama down in the Bay Area. Tara and I said,

[66:52]

we don't know him. And he said, well, okay, we'll check it out. So we went down to see Rinpoche in, I think, October. And Rinpoche came up here for a retreat a month and a half ago, the weekend, which was very successful. So it was very good. And I'd like to just share a quick dream I had before Rinpoche gave some teaching on the Yantren Shu teachings. Down in the Bay Area, I had a dream where the sangha was in this real old house, which was completely flooded. It was kind of like the house here, but also it was bigger. It had some other features too, but basically it was this old house on the property here. It was all flooded like up to here. And it went out to a lake with trees that were completely barren and flooded. And we were kind of dismantling the house. It was at night. It was

[68:00]

very spooky. And Robert was helping me take books out of the shelves. We were taking these old kind of books. You blow and the dust comes off the books. We were poking around, cleaning up, and kind of saying goodbye to each other when we found this old kind of rock here in Stupa. It was all kind of in a state of disrepair. And so I said, well, this is kind of sacrilegious, but let's just kind of look in here and see what's in here. And there was something inside the Stupa, a little kind of incense burner thing. And there was actually four pieces of incense sticking out sideways. And they were just a little bit lit. I thought, oh, this is bizarre. Gosh, these things last a long time, don't they? Then I went and kind of said, well, I think Robert was

[69:08]

with me still. And I went, well, let's clean it up and get out. Anyway, I turned around to do what I was going back to do. And then Robert and somebody else goes, Steve, Steve, look. And they'd opened up the Stupa. And then I turned around like this in a dream. The whole thing was a rainbow light, really, really vibrant. It wasn't just a dream rainbow light. It was like, I woke up and the room was just light. And maybe I didn't have my mantra straight, but I ended up doing the Chenrezig mantra in my dream and woke up with that. I don't know if it was Guru Rinpoche or not, but that was a nice dream. And I realized then that maybe Rinpoche had some connection with the Sangha up here. So anyway, this week we asked Rinpoche to be the spiritual director for the Sangha. And we asked him also to give us a name. And Rinpoche had a

[70:11]

vision last night. And the name Padma Mandala Dharma Community has been given to the group here. Hopefully, Rinpoche will give a talk on maybe what that means, the significance. But anyway, we've actually decided to form a Sangha formally with Rinpoche. So this is really an auspicious event, I think. Anyway, Rinpoche has promised to teach here on a regular basis, probably later on in the year when we'll be back to get things going, because I know he has a lot of commitments for the rest of the summer. But anyway, keep in touch. There'll be more. So once again, I'd like to thank Rinpoche for taking this responsibility and being willing to be a babysitter for us. Please, everyone, make sure we have your address and phone number so we can keep in contact

[71:22]

with you. Thank you. Anyway, we heard that Rinpoche liked the outdoors, and we know that Rinpoche likes the outdoors. Anyway, we got him a sleeping bag from REI. Well, I'll let him open it up. It's a down bag, and it's good to zero degrees. So I assume we'll be doing some winter retreats. I guess this is a trick to me. Thank you.

[72:30]

So I think this time we had a very good retreat. First we had the Guru Rinpoche retreat for two, three days. There were tremendous signs during those nights. It was very difficult. The first day was, we all know how it was. Tremendous energy, tremendous, there was some kind of fixated energies, and a lot of things. It was so difficult the first day. I guess those who were here, we all witnessed the first day how it was tough. And then after the three days, really the presence of Padmasambhava's blessings started to manifest. And so we all felt that, as I told the different dreams, the first night there was tremendous fighting, and I dream of a Chakra Rinpoche coming into my dream. And Chakra Rinpoche told us one has to, I should guide some Thera practice here. So that was the first night dream when I first came here. And then, actually, it doesn't have to be Thera practice, but what

[73:43]

it meant, a very strong practice is needed to pacify the frozen energy. And then the second night, again, there was a lot of fighting. Again, this all shows the display of all the people's practices, their life, displaying their inner energy, inner motivation, inner struggles of life. Tremendous fighting. And I dream this person coming, this negative force, person coming, and fighting, finally I came person to person, and we were fighting each other, and his head was turning into stones and all different kinds of things. And somehow we were both then going into the, jumping on a tree like monkeys, and he and me both. And we came to a room, and then it was transforming into all kinds of forms, from human form to strange forms, and finally transformed into this big, small demonic force form. And at that stage, I was in, I was, as the manifestation of the, there was a belt

[74:53]

like a lash. I got that lash, and I hit that, and with it, I hit it on the door, make it unconscious. But it was still there, you know, made it unconscious, now that was a big success. Made it unconscious. If I didn't make, was able to not make it unconscious, then this retreat wouldn't have been successful, you see. So in that way, pacify it. Now, able to, there's a subdued, able to subdue that forces. That also shows that now the total freeness, each person's practice has to manifest. That the total way, the only it can go, that each person, the practice, the teaching I've given, is the, these kind of teachings are not given very much. These are the teaching of Dzogchen, which entirely, you know, open the Lama's heart from the deep within, and you receive a teaching, something which you can find a really, a real realization in this lifetime. And the practice of Vajrayana,

[75:57]

as I said, is to get a realization, one has to develop the compassion, one has to develop the diligence, one has to really work seriously, relate from the transcendence of characterization, from that presence, not being caught into what kind of form, into what kind of world, into what kind of being and what that looks, really to work from that presence. The state of the Lama's nature is the three kayas secretly, internally is the three rules, externally is the three Buddha, Dharma and Sangha, really to see that as the Buddha, and manifest oneself in the teaching which is given, and you can find a realization. And this teaching is something extremely, extremely profound, and should not be taught in an outsider, and it is something you have to practice, and the tremendous details, the first day on Tuesday I explained on view, the second day on, the second, first two, three days, which you were all here, we all went through those practice, and something to be kept very pure samaya is important,

[76:59]

samaya means really expressing. Now from this time on you are the Vajrayana Mandala, you are not ordinary. Whatever introduces you, the energy, the energy is, if you get seduced, get caught to that distraction, however that phenomena will manifest, you will get caught. You are not to get caught now, your presence of the Dharmakaya nature, the real Buddha is shown to you, you have known that, and that is something now you have to meditate daily, and do the wonder practice, do the fire practice, and once in a while fire practice will cleanse many different emotions. All these teachings are coming from thousands of years, realization, from teachers to students, giving those blessings, and it's coming up from this time towards me, and from me, I'm giving it to you, and so it should be something, if you do it, you will certainly find your presence, and so, it's been very, very good. So please do your practice well. And this name, since the group here asked me

[78:07]

to be there, so I thought later on, once I come back, I can come maybe, I program here Saturday, here early morning, the group do this wonder practice, after that the fire practice. So that is good, also around here you can do the fire practice. On Wednesday, there's a sitting meditation, so I told, I kind of, I will try to make twice a month to give a meditation during the evening. So that you can later check when I'm coming to do those two times a month in the evening. And so the name of Padma, Padma is the Padma family, it's the Cheresi family, Guru Rinpoche family, Hayagriva family, and it's also the family of the deity of tremendous healing and magnetizing. So this morning as I was thinking, whether I should give a name of Ratna Mandala or whether I should give a name of Padma Mandala, at that stage, it was quite very quiet, and right when I was giving

[79:13]

the Padma Mandala, there was a sound like bees, tremendous bees sounds came, very much bees, and that was like when there is a lotus family, all the bees will come, you know. So instantly, that was external sound, and then I did a divination, and that was a very good sign, so it is a sign that from the future the teaching is going to spread from this place very widely to as many places. So everyone, I want to thank Paul and Nancy for your, and I hope everyone, until you get enlightened, the letter of the relative is so beautiful and easy, and everyone stay harmoniously, joyously, and inside not get caught in any distraction. So now we end this retreat today here, so now let's dedicate the dedication to page 13.

[80:20]

Thank you very much. May that which originates from virtue and from holy wisdom, the two holy bodies, may they gain. May that which originates from virtue and from holy wisdom, the two holy bodies, may they gain.

[81:53]

May that which originates from virtue and from holy wisdom, the two holy bodies, may they gain. May that which originates from virtue and from holy wisdom, the two holy bodies, may they gain. Thank you for the purpose of perfect action. Thank you for the purpose of perfect action.

[83:19]

May I meet the Dharma immediately after taking birth, and have the freedom to practice accordingly. May I please the holy Dharma and practice the Dharma day and night, by understanding the Dharma and practicing its inmost presence. May I allow it and may I toss the ocean of samsara. In samsara may I expound the excellent holy doctrines. May I not become bored and tired of accomplishing for the benefit of others. By my own tremendous and partial service to others, may everybody attain to live together. Thank you.

[84:28]

Thank you. So, this is very, very, very wonderful. I'm very happy, very happy, from deep within that I'm able to, that we all come together and you're able to hear a teaching, it's very fortunate. I'm able to give you a teaching, it's very fortunate. Everything happens in this condition, which is extremely fortunate in this life. And now the main thing is our practice. If you do not do the practice, you cannot gain any realization. With that said, I've shown you the path of liberation, it's up to you whether you get enlightened or not.

[86:00]

So, the conditions have been very circumstantial this time. Everything we have been able to do in this retreat was very great. And one thing, very important in our life, never to be sectarian. That's one thing. You see, we should always pray that we never be sectarian. That is one thing. One should pay respect to all the teachings, all the traditions. There is no need to be sectarian, you see. We need to subdue our mind. The mirror of the mind has to be put inside, not outside. They don't have problem, we have problem. Understand, each one of us has problem. Not the outside person has problem. So, we've got to deal our own problem, not outside. So, from that point, if we keep on looking outside, we will always find mistake, always criticize. So, don't look at that way, just look to yourself. That is a true practitioner, a hidden yogini, hidden yogini, who does not criticize, who does not look into the business of everybody's life, you know, what is happening, why. We just look into our own life, that is most important.

[87:04]

And, I really see that one of the most important. And, though one cannot do the practice of every school, but one do, one particularly practice what the teacher said, and within that teaching, the entire Buddha's nature is one. All the Buddha, ultimately, the essence is one. Technically, there are different ways of teaching, but, essentially, it is one taste, it is one nature. There is no need to say, this is wrong, this is right. That is simply our own mind, which is very distracted. It is a distraction, you know, as I said, wherever you fix it, it is distraction. So, your point is to preserve distraction, not to get distracted. And then, it has been a very good retreat. I really want to thank Paul and Nancy. And then, Steve has done tremendous energy put into it. And then, Steve and Karen, and then Christopher, Chris has really done.

[88:06]

And then, everyone, you know, and then everybody, thank you. Thank you. I pray that everyone, we all get enlightened together in this mandala. So, then, please do your practice well, okay? That is my main message. Thank you.

[88:27]

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