All right. Okay. Manjai.

[01:32]

Thank you for watching. I don't know. I don't know. You know. Yeah.

[03:48]

Bum. No, I don't think so. [...]

[05:08]

No, I don't think so. That's the way it is. That's the way it is. In the systems of Tantra, as we spoke yesterday, there are outer Tantras, which are the three classes of lower Tantras, and the inner Tantras, which we spoke yesterday, these being Mahayoga, Kepa Mahayoga, and Anu Yoga, and Sova Asi Yoga.

[06:10]

And the practices of these three inner tantras emphasize the practice of the ultimate nature of mind, the clear light nature of mind, and thus expounds the practice as emphasized in the last part of the quotation that I made in the beginning of my teaching, that is, the mind is devoid of mind, or the nature of mind is clear light. And when speaking about the clear light nature of mind, one could interpret it in two levels, the clear light nature of mind in the context of sutra practice and the clear light nature of the mind in the context of tantra practice. Well, I think. That also in the hierarchy of the tantra. When the clear nature of mind is understood in terms of both sutra and tantra, the common reference to both sutra and tantra, then it can have two

[07:21]

One reference to the emptiness nature of the mind, which is the clear light, objective clear light, which is the emptiness of the mind itself, and also the subjective aspect of the clarity and luminosity of the mind. For instance, in Pramana Vatika, a text on Buddhist logic and epistemology composed by Dharmakirti, there is a mention of how qualities that are dependent upon mind, in other words, the mental qualities, how they are stable and firmly rooted.

[08:45]

The reason given for that is because the basis of these qualities is mind, and which is very stable and firmly rooted. And this meaning of the mind being firmly rooted and stable, should be understood in terms of the essential nature of mind-being and that of clarity and luminosity and knowing. Tendezha, at the start of the Satsang, he said, Tendezha, [...] And that identifying that aspects of clarity or luminosity and knowing nature of the mind as the clearer nature of mind could be found also in the writings of Nagarjuna in his collection called The Collection of Phrases.

[09:49]

And also one finds this reference in Uttara Tantra by Maitreya. Because of that reason, there is a viewpoint that the view of internet, the doctrine of internet, is founded in the Nagarjuna's collection of what are called the treatises on reason or logic. Because of that reason, there is a viewpoint that the doctrine of internet, as it is found in the collection of treatises on a reason by Nagarjuna, such as Madhyamaka Mulattarika and Ratnamala and so forth, collection of treatises being mainly commentary expanding the subject matter of the Second Turning of the Wheel of the Dharma, which refers to the wisdom sutras, whereas Nagarjuna's collection of treatises known as the Collection of Phrases, this collection of treatises mainly deals with the subject matter of the Curturning of the Wheel of the Dharma, principally sutras such as Tathagatagarbha Sutra.

[11:18]

And in the practice of the High Yoga Tantra, much emphasis is placed on developing and exploring and developing this clear light nature of the mind. When I was young, I used to go to school with my friends. When I was young, I used to go to school with my friends. When I was young, I used to go to school with my friends. Now here, in the context of the highest yoga tantra, we have to understand the distinctions of two levels of mind. One level of mind within the category of what are called the 80 conceptions, 80 indicated conceptions.

[12:33]

These are being active only when the conscious and gross levels of mind are functioning and active. And then there are different levels of mind, which are more And these become manifest only when the 80 indicated conceptions are dissolved. And even within this category of subtle mind, there are four different stages. And these are associated with what are called the experience of the four entities. And among them, the fourth entity is the experience of the subtlest level of mind, subtlest clear life experience is manifest at that point. It is at that point all the gross levels of mind are dissolved. Now, as for the method or technique for bringing about that experience of subtle clear line manifest within one's mind, different Approaches are found in different tantras.

[14:09]

For instance, in the case of the father tantra, the main emphasis is placed on the yoga of prana, that is, subtle energies with the channels. Whereas in the mother tantra, such as Heruka and so forth, the main emphasis is placed on bringing about or inducing the experience of joy within the channel through the yoga of subtle drops, visualizing subtle drops as certain vital points of the channel, and then inducing experience of joy. Please. In both of these cases, the common feature is that the experience of clear light is being brought about or induced through utilizing the gross levels of mind.

[15:12]

Also in Kalachakra Tantra, which belongs to the same category, same class of Tantra, these being Tantras belonging to the old sorry, new transition schools of Tantra. Also in Kalachakra, although one finds emphasis on the practice of bringing about the experience of play-like manifest, but one unique aspect of Kalachakra Tantra is that there is a unique practice which developed not only the experience of clean-up, but also the appearing aspect of the clean-up itself. And that feature is comparable to the practice of illusory body one finds in tantras like Guhyasamaja Tantra.

[16:30]

According to the writings of the master of the Nyingma tradition, they maintain that although the appearing aspect of the empty form as mentioned in Kalachakra Khandra, and the appearing aspect that one finds in the practice of tukkari, or leap over, in the Dzogchen meditation, although these being both equal in being an appearing aspect of a state of an awareness, The difference between them in the earlier case, in the case of empty phone or empty audio or empty phone. In both of these cases, although There are equal in being appearances of empty forms, of empty bodies.

[18:22]

But the difference is, in the earlier case, in the case of Kalachakra Tantra, in the practice of Kalachakra Tantra, it is an aspect of a mind. Whereas in the later case, it is not the aspect of mind, but rather it's the aspect of the wisdom, the primordial awareness. To go with Tung Su, that is, Tung Su, Even within the scholars and practitioners of Kalachakra Tantra, there are two principal views in identifying what this empty form is, or empty body is.

[19:23]

One maintains that it is an inner experience which has to be brought from within, and it's more sort of a mental state, which is quite similar to the experience of Thergyal, whereas others maintain that this empty body is something that one could also create and manifest externally in which case there would be a difference between the experience of chögyal and the empty form as explained in Kalachakra Tantra. . And in the writing for the New Transmission School of Tantra, there is an explicit mention of how the practitioners, following the experience of ultimate meaning clear light, should engage into certain conducts, certain conducts which are meant to transcend the polarities

[20:35]

of normal conventions. And practitioners are even encouraged to go to hunting and so forth. . Now, although one finds these mentions in the writings of the New Translation School, recommendations for the practitioners to engage into certain actions which are normally associated with negative actions and so forth, which are normally sort of disapproved by normal practitioners, conventions of society. But if we were to account for that kind of necessity, only from the writings of new transmission in school, it would be rather difficult.

[21:50]

So in this respect, I think understanding of what is called the four For position or remaining in the Dzogchen terminal or Dzogchen practice, particularly the one which talks about the conduct, how one's behavior and conduct should be now Dzogchen or sort of letting the appearance as they are. All right. And also in the 80 Indicative Conceptions, which the practitioner is trying to dissolve the private experience of ultimate clear light, among these 80 Indicative Conceptions, there are also virtue states of mind.

[23:02]

And the reason for the necessity of these virtuous states of mind to be dissolved is not because they are negative nor being neutral, but rather because they are conceptual processes. The practice of tantra, as I explained up to this point, is the practice that has evolved based on the new translation schools of Tantra, school of Tantra, and these being principally Vajabha tradition, Kagyu tradition, and Tilug, or new Kadam tradition.

[24:14]

That Kagyu, And in the Khajiit practice, the main emphasis is on the practice of Mahamudra, and in this practice, as I spoke yesterday, eventually, ultimately, the practice of Mahamudra will also come down to the experience of of innate mind of clear light, as I spoke earlier. . In the Mahamudra practice, the main practices undertaken within the framework of what are known as single-pointedness and free of dualism,

[25:34]

and non-duality, or tree of dualism, and one taste, and non-meditation. Satha? Among the texts which comment on the practice of, which outlines the practice of Mahamudra, the most elaborate is the one composed by . In his writing, he mentions that The approach of Mahamudra practice, the practice of Mahamudra, cannot be classified either as the practice of belonging to the sutra system nor of the tantra system, but rather it's a very unique approach and path.

[27:29]

He must have his own reasons for saying that. In the practice of satyapa, the unique features of satyapa, the distinguishing features of satyapa approach is explained on the basis of what are called the three continuum That is in the practice of Lama Dre. Now, these three continuities in the practice of Lama Dre are part and result The first one is the quality of the continuum, which is the kunshi, aliana, the mind basis of all.

[28:52]

And this refers to meditation on what I call the four bases, these being the yoga of channels, subtle drops, subtle energies, and the syllables that one visualizes at the point of the body. And I think the ultimate reference of the term aliyab, aliyanam, or mind-based of all, or kunshi, I think is also, in this case, fundamental in its mind of clear light, In the past, there was no such thing as a Buddhist temple. There was only a Buddhist temple. There was only a Buddhist temple. In the past, there was only a Buddhist temple.

[29:53]

There was only a Buddhist temple. In the past, there was only a Buddhist temple. That's why we have to do it. We [...] have to do it. One should not be confused by the usage of this term, arhyana, or kunshi, the mind-basis of all. In sutra system, especially in the philosophical tenet of Chittamatsa, the mind-only school, they assert a state of mind called aljana-vijjana, which is the eighth type of mind and eighth type of consciousness.

[31:06]

It's often called the store consciousness, translated as store consciousness. And in the writings of Madhyamaka, one often finds references to emptiness as kunshiyo, aliana, the basis of all. And in the tantra, especially in Guhyasamaja Tantra, one often finds references to the fundamental innate mind of clear light as being kunshiyo, basis of all, or fundamental mind. And whereas in Dzogchen, the meaning of kunshiyo totally changes, here the reference is to a very neutral state of mind which is distinguished from the dharmakaya state of mind. So in the Dzogchen terminology, when the term kunshi or aliyana, the basis of all this, is used, it doesn't have all the earlier meaning, but rather it refers to a neutral state of mind.

[32:35]

And often the kunshi is spoken of as a very neutral and stable state of mind, whereas the ritual awareness is a state of mind which is more attentive compared to the neutral state of mind, vivid and attentive. At the same time, it's not allured or contaminated by the discursive thought processes of the conceptual mind. That's why we say that, for example, in the past, there was a man named Umas. He was the son of [...] Umas. So, this is how the Tawa of Sokhochandu was made.

[33:44]

This is how the Tawa of Sokhochandu was made. So, this is how the Tawa of Sokhochandu was made. So, this is how the Tawa of Sokhochandu was made. So, this is how the Tawa of Sokhochandu was made. So, the first time I saw him, I thought he was a great man. [...] I don't know if it's true or not, but I don't know if it's true. I want you to understand that in the new transmission schools of Tantra, the new schools, particularly in the Giluk school, the term middle way, the view of the middle way, or the view of emptiness, is mainly understood more in terms of the emptiness, the view that is common to both Sutra and Tantra.

[35:09]

So therefore, one cannot say that the middle way view of Giluk tradition and the the view of indivisibility between samsara and nirvana, or the union of clarity and profound that is spoken of in such a tradition, and the Mahamudra view of cultured tradition, and the Dzogchen view of great completion, one cannot say all of these are one and the same view. But rather, if one speaks of the view of emptiness from a subjective perspective, experiential point of view related with the history of the Tantra. For instance, in the case of Diluc tradition, if one speaks of an experiential view of emptiness by a state of mind that has experienced the fourth level of joy or bliss, that is called the spontaneous bliss, great bliss,

[36:10]

Then, that type of satyatic view, and all the other views as spoken earlier, that of the Satyapa, Mahamudra view of Kachidra, and Dzogchen view of Nyingma, all of them, one could say that they come to the same point. They arrive at the same point, if you analyze them. That's the answer. There was a time when there was a lot of talk about Daewon. There [...] was a lot of talk about Daewon. Now, when we use the term the wisdom of great bliss, I want you to understand that the usage of great bliss here is understood more in terms of a causal way, in the sense that one arrives at that

[37:44]

uh... deeper level of experience of emptiness through the experience of great bliss which is induced through certain uh... techniques and uh... at that point although there is no conscious experience of bliss or joy so to speak but that experience or that level of mind is erupted through the experience of different levels of joy and bliss so at that point one's experience of uh... emptiness is achieved or attained through the conscious or manifest experience of subtlet clear light, the state of the mind. And that type of experience is common to all the other traditions, such as the view of ,, view of profound and clarity, union of profound and clarity, and the practice of Mahamudra, according to the Kali tradition, and practice of great completion, according to the Nyingma tradition. SPEAKER 1.

[39:07]

Now the question would be, if all these different approaches from different traditions, different approaches like Mahamudra practice and so on, If they all arrive at the same experience, same point, eventually or ultimately, then the question is, why do we use the term that the Dzogchen or atiyoga is the highest of the nine vehicles or nine jhanas? So what's in the logi? It's in Jaffer, and it's in the land, you see. You must have to give it a rest. It's in the terra in Monticelli. It's the key that you need. And the unique feature of Dzogchen approach is, as I spoke yesterday, that in the Dzogchen system of meditation, one does not employ the gross levels of mind, such as the discursive thoughts, conceptual thoughts, and so on.

[40:28]

But rather, right from the beginning, one makes it manifest the experience of clear light itself. So it's like touching, having a sort of a naked experience or direct experience of the clear light. So, when I was young, I used to go to school with my friends, and [...] I used to go to school with my friends,

[41:40]

It is written in the Qur'an. If you look at the Qur'an, it is written in the Qur'an. It is written in the Qur'an. It is written in the Qur'an. It is written in the Qur'an. I will now quote from a text of , although translation might be difficult in translating it. Here, Dr. C. McDemby Nima points out, as I spoke earlier, the approach of the father tantra and mother tantra in bringing about the experience of subtle clear light manifest, these being emphasizing on the practice of the pranayoga, that is the yoga on the channel, and the mother tantra emphasizing the practice of

[43:30]

visualizing and meditating on the subtle drops within the channels. But it is through these different approaches that one makes the experience of subtle clear light manifest. Whereas in the Dzogchen system, the approach is more of utilizing the innate clear light that we possess within our mind. Clear light here is spoken of as an integral or essential nature or aspect of our all conscious states of mind, an essential nature of these states of mind, which is never stained and polluted by the influence of the discursive conceptual thoughts.

[44:16]

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