The transmitter is having a little bit of difficulty here, so instead of using the talking terminology, I will try to explain it from a terminology which he is familiar with. The clear light, the fundamental innate mind of clear light should be understood in terms of the essential or basic or fundamental aspect or fundamental quality or nature of the mind. That's all. [...] If you want to talk to me, you can talk to me on the phone or on the phone. This fundamental nature of the mind is always, it's an ever-present nature of the mind. And this also serves as the basis or the arisals of sensory perceptions when our sense faculties come into contact with external objects.

[01:58]

It's because of this fundamental nature of clarity, this nature of clarity and knowing, which makes it possible for these sensory perceptions to arise. Therefore, this fundamental innate mind of clear light is like the root or basis or source of all conscious experiences. Because of that fact, when the fundamental innate, essential nature of the mind, this kealat, is manifest and consciously experienced, or evidently becomes more evident, then the gross levels of mind-life

[03:01]

the sensory perceptions and so forth become less active and they do not function. Their functions are seized. Whereas when these gross levels of mind, the sensory perceptions and our conceptual thoughts and so forth, when they are active and functioning, then the fundamental innate mind of daylight cannot become manifest or evident. That's better. Deeper. And just as every part of a sesame seed is perverted by the oil which it holds, in the same manner, this fundamental innate mind of clear light pervades all our awarenesses, all our conscious experiences and cognitive events.

[04:05]

It's a very important thing. [...] Sheba was the first one to come. Sheba was the first one to come. Sheba was the first one to come. Sheba was the first one to come. She was the first one to come. She was the first one to come. If you don't know how to do it, you can't do it.

[05:14]

If you don't know how to do it, you can't do it. If you don't know how to do it, you can't do it. That's all. In the past, when I was a child, I used to go to school with my friends.

[06:29]

I used to go to school with my friends. [...] I went to school with my friends. He said, I don't know. [...] and he said, you know what, I don't know, [...]

[07:45]

Namdok, if you want to go to the temple, you have to go to the temple. If [...] you want to go to the temple, you have to go to the temple. Yes. If you don't believe me, I will tell you the truth. If you don't believe me, I will tell you the truth. If you don't believe me, I will tell you the truth. I will tell you the truth.

[09:45]

When I was young, I was very young. I was very young. When I was young, I was very young. I was very young. And then he went on to kill a lot of people. He killed a lot of people. In the past, there was no such thing as a temple, but now it is a temple. But now it is a temple, but now it is a temple. But now it is a temple. But now it is a temple. But now it is a temple. This is not the way to do it.

[11:23]

This is not the way to do it. This is the way to do it. As I spoke earlier...

[13:38]

All states of mind, all experiences and all awarenesses and cognitive events are provided by this fundamental innate mind of clear light, this clear light nature of mind. In inducting terminology, in inducting system, this clear light nature of the mind is spoken of at two levels. One is the natural clear light, that is ,, and the other one is displayed clear light, or ,, or the manifested clear light, . The experience of the natural clear light comes only when one is able to directly experience, directly experience, first, the display declaratives, the . And the manner in which it is done is not like the other tantric approaches where the gross levels of mind are utilized in arriving eventually at the experience of clear light.

[15:07]

But rather, while all the gross levels of mind being still active and functioning, what one is trying to do is trying to trying to see, trying to perceive directly the clear light nature of the mind and trying to bring it out from the web of the confusions of conceptions and grasping it, trying to experience it directly so that that displayed clear light, that displayed clear light or saturated light is experienced while the gross levels of mind are still active and conscious, so that you don't have to depend upon these gross levels of mind being dissolved initially, and then waiting for a point where you can experience the clear land. But rather, while these gross levels of mind are active, you can have direct experience of the displayed clear land, which eventually leads you to the ultimate experience of the natural clear land, that is the moor river.

[16:13]

And when the experience of the natural clear light becomes manifest, it is at that point... It's fundamentally speaking, in the Rigpa there are two states. One is called the essential or the natural state of Rigpa, which is one's fundamental nature, which is to be realized. And the tsal, that is the inner display, which is in a sense that what the Master has introduced, as someone who is a practitioner of Dzogchen Po, as he's only said, the most important thing is that as one is able to remain in the state of the tsal cedikpa, that is able to actually subjugate the ordinary thoughts and emotions. So that when you remain in that state like that, one's mind is no longer, as one is in the state of Rigpa, one is no longer entangled in the external perception of sensory perceptions.

[17:23]

One remains holding one's position of Rigpa very strongly, not losing its kind of view. And in fact, this is the main point in the Dzogchen practice, is to resting into the state of the natural Rigpa, where man no longer, even though one sees things, one is not dualistically involved. That all the objects that one sees, the sense objects, do not stay in one's mind, nor one's mind goes in clinging after it, because as one's mind is in the state of this clear light or in the state of Rigpa. So as you begin to practice with the citta, slowly, slowly, through the self-rikpa, slowly, slowly, one gradually works through one's purified self, ordinary mind, and slowly, ultimately, arrives at the natural ground of rikpa itself. And this can be realized when, for example, through the blessing of one's Master, and through the inspiration of the practice, when one is aroused to this realization of this rikpa, as the search for rikpa manifests and arises, is able to subjugate, pervade, like when the light shines, the darkness is removed.

[18:42]

So, in such a state, when you are in such a state, in the Lakshmi, it is said that When you are in such a state of rikpa, then there is no longer any difference between meditation and post-meditation. Because one is constantly in the state of the sclera light, in the state of rikpa, abiding by this, there is no longer any difference between meditation and post-meditation. One is constantly abiding in the state of rikpa. Did it work? Almost. Hmm? 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. I used to go to school with my friends. So it is at this point that is bringing about the experience of the innate mind of Kailat where the approach of the New Translation School of Tantra and the Old Translation School of Tantra ultimately and eventually meet.

[19:58]

And if you explain the unique feature or distinguishing feature of Dzogchen approach in such a manner, then one would be able to understand its uniqueness. If you don't know how to do it, you will not be able to do it. [...] Omo omo ni yendendutzi ya chi.

[21:04]

Ti yendendutzi ya, yendendutzi [...] yendendutzi. So now, I will tell you a story. By making these observations, I do not mean to imply that I've achieved a great insight or experience or realizations, but rather I mean to emphasize the point that when talking about a unique feature of a particular system or approach, it is very important to understand it in the contact or in relation to many different systems and many different traditions, which all tries to attain and arrive at that experience commonly.

[22:10]

But simply because there is certain techniques or a way or approach mentioned in a particular system and not the other doesn't prove that that particular system or approach is superior or unique. superior or unique. For instance, there are certain philosophical views that are only to be found in non-Buddhist schools, like the theory of permanent enduring soul or the theory of what is called the primal source. So these are to be found only in non-Buddhist philosophical systems and not to be found in Buddhist philosophical tenets. But that doesn't prove that such a philosophical system which assert these views are superior or something that is higher to the Buddhist philosophical tenets. So when talking about uniqueness and superiority of a certain approach, one has to understand it only in relation to other parallel systems where they have to arrive at the same result or conclusion.

[23:17]

I will take a break at this point. We will leave the question and answers at the end. Otherwise, I might not be able to cover the part that I would like to. Thank you. I don't know what to do. I don't know what to do. I don't know what to do. now this is not what it looks like.

[24:34]

Now, this is not what it looks like. This [...] is not what it looks like. The two tanks, the red one. As we spoke earlier, the two types of clear light, these being the manifested or displayed clear light, the essential or natural clear light,

[26:06]

speaks of four instances of these two types of clear lights. Clear light state of mind, which is neither the two, and which is both, and which is the manifested and displayed clear light, but not the essential clear light. and something that is essential clear light and natural clear light, but not displayed. Now, one of the instances that is only a displayed state of clear light and not an essential or natural clear light is the type of clear light that we spoke of earlier, which is to be identified and to be experienced only when Only when the cross levels of mind, the conceptual thoughts are active and at that point the experience of identifying or experience of the clear light, that type of clear light is the displayed and manifested clear light. And the type of clear light which is experienced ultimately when all the gross levels of minds and conceptual thoughts are dissolved, that clear light state of mind is only an essential and natural clear light mind.

[27:35]

And the common look of something which is both of them is... Now, when you are told about the two types of rippa, One is called the essential, primordial vipā, and whatever comes out of it is regarded as the sal. There's also something like sal-e-sharwa. But now, His Holiness has explained to you the two types of vipā, the essential and its outcome, out of it.

[28:45]

Now, we should understand that the essential principle, primordial, is like the sun. The tsa is like the rays of the sun. You cannot say that the rays of the sun is not a part of the sun, but you cannot say that the rays of the sun is absolutely the real mandala of the sun. It's just a manifestation in a smaller scale. Essentially it's the same, but The rays of the sun and the ray are two different things. Therefore, the rikpa, the origin, hī rikpa and cālaka rikpa, those should be understood. When we have thought, it's the manifestation of the very mind itself, the original mind. It's not coming from anywhere else. But when we do not understand that, then we go and suffer from illusion. Now, His Holiness, whatever, is explaining to you is, when this illusion is absolutely dissolved, then you'll come to know that the source of the rays is the sun itself.

[29:56]

And when you tell in the Rigpa, when you say that, when you understand that you have disillusioned that time, You don't have any attachment to the outer object which you have seen as a vision. Even if you see vision at that time, you'll understand them as your own manifestation and you'll not suffer from any ignorance. So when you recoil there and understand the main sun-surfer rikpa, then that will be gradually graduated, according to Dzogchen, into four stages. The difference between is because Dzogchen speaks about the essential, the real Rigpa, which is innate in you. Therefore His Holiness explained to you that understanding of that, knowledge of that, that it is existent on its own, not by mentally manifested or mentally created.

[31:08]

These are the two different stations. His Holiness has explained to you that Maha and Anu, The Ritpa is the ultimate goal, but they are using means to an end, to understand the end. Therefore, there are steps. But as regards Dzogchen is concerned, Dzogchen directly attacks and deals with the essential end itself. It's not using the steps as means to understand it. That is the difference. So the Ritva has got the four divisions like that, and as you go this light meditation, the four divisions are directly concerning to the explanations and realization at the four different stages. The first one is all of a sudden you will see, all of you are seeing but you do not actually recognize that, therefore you are suffering. if the moment you recognize that that you are suffering from illusion and actually speaking you are fundamentally uh all right you realize this is the reason why it is said that all the sentient beings not only the human being but all the sense in even this insect

[32:25]

have got the Buddha mind in them. The difference is that they don't have the capacity to see the Rigpa or the Buddha mind as we can see. All of them are suffering from the inflictions created by their ignorance therefore we as human beings have the power to see the ability to see because we are uh superior to any of this rich sixth region sentient beings of other five regions so the colonists is now explaining to you the rigpa the full stages of ripa here since we are directly seeing the essence of the ripa you are not using anything but you actually see as you see your face in the mirror Now that is called the chunyi nyen sung di na wa. Chunyi, the real, essential truth. The highest rikpa is seeing with your naked eyes, but not concocted by your imagination or visualization, all those things.

[33:29]

This is called the chunyi nyen sung di na wa. You are seeing the rikpa as it is. Nyan dang hong fen di na wa, the second stage is how the development further and further goes up. And when you come to the third stage called the Rigpa-Khathapinava, that time, whatever you have to see inside, you'll be seeing very clearly. And when that stage has arrived, then Srisailoka-Khathapinava gradually this will descend and ultimately come to the real Rigpa. As Srisailoka-Khathapinava said, the ultimate one will be then touched. When you touch the ultimate, there's no CRC, but when you are coming out, you have all these entities. It doesn't mean that when you go inside, you have completely gone into oblivious state. That's why even if the dharmakaya, the real kaya is in its own state, but they can manifest in the sambhogakaya, nirmanakaya, and nirmanakaya. There's also many manifestations for the benefit of all sentient beings.

[34:31]

Satsang with Mooji Satsang. That's why I am telling you that if you want to know the truth, you need to know the truth. If [...] you want to know the truth, you need to know the truth. And David Chester, the leader of Trinidad and Tobago, was deputed.

[35:35]

Although the experience of Rigpa awareness or pristine awareness is spoken in terms of basic Rigpa, basic pristine awareness, and also the appearance or manifestations of that basic pristine awareness, but not all the experiences of Rigpa awareness should be understood only in terms of these two levels. But there is a third level of experience, which is called the hundukki Rigpa, or the Rigpa awareness of spontaneity, and that refers to the... But that is the hidden awareness of spontaneity. That's the fundamental innate. Christian awareness of the spontaneity, but this refers to the resultant state of experience of clear light, which is neither the basic awareness, basic Rigpa, nor the manifested or displayed awareness of the basic Rigpa.

[36:45]

If you want to know more about this, you can go to our website. You can find the link in the description of this video. And then he said, In Longjian Rangchenpa's commentary on the treasury of the expanse of reality, he identifies or he gives the definition of what is called the experience of self-present awareness, Rangjungi Ishi, self-present wisdom.

[38:33]

Here he defines the experience of this self-present wisdom in terms of its nature or its entity being that of empty or pristine purity, whereas its It's nature function being that of clarity, that of spontaneity. This clarity refers to the spontaneity. And such type of state of mind is never analytic. And it's like the source of It's like the basis or source on which all the appearances are reflected. But at the same time, there is never a conscious sort of going after the object. And there is no sense of objectivity or subjectivity involved. Neither there is going after external objects, nor there is withdrawing of objects. upon internal sort of conscious experience as well.

[39:36]

That's free of any form and level of degree of analysis. That's right. in such a state of mind is totally free of all dualistic influences, not only the dualistic appearances of things as existing inherently and independently, but also the dualism that is conjured or that is created by the conceptual thought processes. Such a state of mind is totally free of all these different levels of dualism. And it is described as how a form reflects in a mirror.

[40:57]

When a form is reflected in a mirror, the mirror doesn't go after the form to have that reflection, but rather the very interaction of the mirror being approximate to that form, the reflection automatically appears in the mirror. In the same manner, when you have the experience of this clear light, this wisdom, there is no going after the object, so to speak, All appearances of both subject and object are reflected, but at the same time never stained or polluted by that objectivity or subjectivity. and not identifying that natural state of the mind, the moment you go after the object, and a moment of objectification, objectivity is involved, then you have come out of, you have transcended that natural state of Rigpa.

[42:06]

Not transcended, I should say, you have transgressed, or you have come out of that natural state of Rigpa. For such a meditator who has experienced such a deep level of Rigpa awareness or pristine awareness, because there is no conscious going after or grasping at external objects, nor subjective experience, whatever appearances that are reflected in his or her mind is just registered, but it doesn't have any negative influence or impact on the state of mind of the practitioner, thus never giving rise to negative emotions, which are created by conceptions, negative emotions like desire, hatred and so forth.

[43:13]

That's true, Sun Tzu-wa. That is, unnamdok gnoshek cho. That is, unnamdok korang-korang cho. That is, unnamdok penye-nebe chung-gu cho-was. I don't know. I don't know. I don't know. We are the ministers. We are the leaders. [...] There are a lot of people who don't know about Namdao.

[44:26]

There are a lot of people who don't know about Namdao. There are a lot of people who don't know about Namdao. And in this experience of ripa awareness, pristina awareness, in the Dzogchen system, one speaks of three different types of releases of freedom or liberation from the influence of conceptual thought. One is by identifying the conceptual thought as something to be overcome, and by recognizing the conceptual state as cause and effect of mind and something to be overcome, and through that process one can be released of these conceptual thought processes.

[45:32]

But this is not a unique way of doing so in an introduction system. And the second type of being released from the clutches of conceptual thought is by realizing their transitory nature, that they are unstable, they are temporary, and they occasionally arise. to the interaction of cause and conditions, circumstances, conditions, and so forth, by realizing their transitory nature. And then you are released from these of the conceptual thoughts. But that, again, is not a unique way of approach. An adoptionist way of approach is to be released from the conceptual thought processes without ever having any conscious thoughts about, any concepts about these conceptual thoughts in the first place, in being totally free of such concepts like they being negative or positive or something to be abandoned or not, but rather seeing them as being a manifestation ego, seeing them from arising out of the

[46:40]

the primordial nature of Dhammakaya and eventually dissolving into or being absorbed into this Dhammakaya state so that no conscious effort is made or assertion is made on the part of the practitioner. They rather naturally dissolve into the state of Dhammakaya. And that manner of being released from the clutches of conceptual thought is the unique way of approach in the Dzogchen system. When I was a child, I used to go to the temple to pray. I used to go to the temple to pray.

[47:42]

I used to go to the temple to pray. [...] I want to tell you that I am very happy to be able to talk to you today. I [...] think it's a very important thing. I think it's a very important thing. I think it's very important. Now, one important question that arises from all the discussions that we had on Dzogchen is that one thing which is common to both sutra system of path and tantra system of path is the indispensability of the realization of emptiness in cutting the root of the cycle of existence.

[49:11]

Now, as Aryadeva states in his 400 verses on the Middle Way that the root cause of samsara is consciousness. Now here referring to the misconception of grasping at things as inherently existent. And all the objects are, all the phenomena are its objects. And when a meditator or practitioner perceives the absence of independent and inherent existence of things, then it is only through such a process that the person or the individual is relieved from the bondage of the cycle of existence. Now, in the same manner, A Tantric scholar and meditator, Sanjeev Ishii, says in a text called Duttapakuntham that he raises a question for the efficacy of a Tantric approach.

[50:20]

He says that In tantra practice, much emphasis is placed on the deity yoga practice. And in deity yoga, the visualization and meditation of deity, one does not find the practice of emptiness. And without realization of emptiness, there is no way that one could cut the root of the cycle of existence because the root of the cycle of existence is the conception, which misconceives things as existing inherently. And without dispelling that ignorance through realization of emptiness of the inherent existence, there is no way that one can attain liberation. Now, this is a very important question which practitioners of Dzogchen has to bear in mind. Hmm? and how it relates to their practice. So, in this way, we can say that the people of this world, [...]

[51:51]

Kundo [...] Um. Now, in a system of thought, one doesn't differentiate between the different levels of mind, subtleties of mind, and so forth, but rather speak mainly in terms of the gross levels of mind, such as discursive thought, conceptual thoughts, and sensory awareness or sensory perceptions.

[53:13]

The only way through which one can get at the root of the cycle of existence is by utilizing the cross-levels of mind in seeing through the deception of this misconception and realizing that things are not inherently existent. And through such realization of emptiness, one can get at the root of the cycle of existence. But in a tantric system, a high-story tantric system, consciousness or mind is spoken in terms of many different levels and subtleties, degrees of subtleties and so forth, I think one could speak of a different approach. Because at the subtlest level of experience of clear light, since all the gross levels of mind are dissolved, such as the 80 indicated conceptions are dissolved, there is no way that a misconception like ignorance, harassment, and things as inherently existent and independently existent can ever arise, because such ignorance or misconception requires a kind of

[54:22]

superimposition or a subjective sort of exaggeration on the status of thing, mode of being. And based on that misconception, the grasping through existence of phenomena arises. So it's a very conscious state of mind. And at the deep level of experience of Kailat, such conscious experiences can never take place. So therefore, these misconceptions can never arrive. But at the same time, it is possible for a meditator, through training to have the virtue states of mind become manifest at that point. Because of that point, in the practice of highest yoga tantra, one is not only trying to cut the root of the cycle of existence, but rather getting at even further deeper levels of that root and trying to root out even the basis on which such misconceptions arise in the first place.

[55:23]

Now, this approach is found also in Dzogchen. Both of these approaches, one is utilizing the cross-levels of mind and understanding emptiness, and getting at the root of the cycle of existence, and also removing that basis for the misconception in the first place, both of these approaches are found in Dzogchen practice. That's right. This is the way I see it. [...] Right? And in the Dzogchen practice, it is in this context that the understanding of what are called the ngô, rangsin, and tuk che is being the essence, nature, and the energy of the mind is to be understood.

[56:58]

And the essence of the mind is spoken in terms of a pristine purity or a kadak. And here, for the mind to be pristine purity or primordially pure, isn't enough. One has to realize that pristine purity nature, mind possessing that pristine purity nature alone is not enough. One has to perceive it and experience it. The government has to do something about it. The government has to do something about it. Now, in this respect, since the experience or realization of the kathak, the pristine purity nature of the mind, has to be sought, at the superficial level, there does seem to be a seeming contradiction between the basic Dzogchen approach of not letting go your mind after the object, nor the subject.

[58:15]

There does seem to be a seeming contradiction between the two kathak. That's the fundamental limit, right? But here one should understand that the realization of the pristine purity nature of mind or kadak is to be understood as a preliminary to the actual Dzogchen practice. For instance, if I give the analogy of someone, astronauts going into space and experiencing weightlessness, but weightlessness could be experienced only in space or in a simulated situation. But when you are first going into orbit in the rocket, you cannot experience that weightlessness from the beginning of your launching of But that experience of weightlessness comes through successive stages of experiences.

[59:20]

In the same manner, it is very important when engaging in a training of a mind, to train your mind and discipline it through successive stages, eventually leading to the one that you are seeking. So therefore, there is no contradiction between the two approaches. Then I would like to substantiate my views here. I would like to quote from Dodojime Tenpe Nyingma, whom I consider my teacher on Dzogchen. In order to prepare a practitioner, Dzogchen practitioner To the eventual introduction to the experience of clear light or experience of the pristine awareness of Rigpa, first the practitioner has to prepare through the successive stages of understanding emptiness or ultimate truth.

[60:46]

But in the end, the people of the country, [...] So, Daudapasikmen Tempe Nyingma, examining all the implications of Dzogchen meditations, eventually arrives at a position where he maintains that in order to have a successful experience of Dzogchen practice, of Dzogchen experience of personal awareness of Rigpa, it is indispensable to initially be prepared one's mind in understanding emptiness or ultimate truth. But again, still one question remains unanswered.

[62:55]

That is, during the actual experience of Rigpa awareness in Dzogchen meditation, when one is trying to have experience of that, the question still remains whether that state of mind does perceive emptiness or selflessness or not. And this is a question which I think needs a lot of thinking and reflection. That is... I am very happy to be able to share my knowledge with you. But here, I want you to understand also in the case of Tantras of New Translation School, during the actual meditative experiences, the actual meditative states, there are no explicit or elaborate mentions of the meditation on emptiness, but rather the meditative states of great bliss. Yes.

[63:55]

When I was a child, I used to go to school with my parents. [...] I went to school with my parents. But if you look at it from a different perspective, you will see that there is a lot of work to be done in this area. But if you look at it from a different perspective, you will see that there is a lot of work to be done in this area. If you look at it from a different perspective, you will see that there is a lot of work to be done in this area. So, in this way, the people of India are not the same. The people of India are not the same. The people of India are not the same. The people of India are not the same. In the past, there was a saying that if you want to become a monk, you need to have a lot of money.

[65:16]

If you want to become a monk, you need to have a lot of money. If you want to become a monk, you need to have a lot of money. If you want to become a monk, Although that is the case, but one does find emphasis on the importance of understanding emptiness prior to engaging in the practices of highest yoga tantra. So one takes that realization of emptiness is a prerequisite or indispensable factor for having a successful realization of the tantric stages, highest yoga tantric stages. But the unique approach in highest yoga tantra is that unlike sutra system where the meditation on emptiness is done more in terms of an analytic meditation, contemplative and analytic meditation,

[66:30]

The reason for that, the purpose of doing so is to develop a very strong force of ascertainment of the absence of inherent existence. But in this highest yoga tantric practice, because the state of mind that is being utilized in understanding emptiness is a state of great bliss, mind therefore analytic meditation is not utilized in understanding emptiness but rather that meditation on emptiness is done more in a very absorptive state of mind very absorptive state of mind um that the analytic state of mind being more conscious and more grosser, it hinders in dissolving the gross levels of mind and energy, thus leading to an experience of clear light. Therefore, employing at the gross levels of mind, employing analytic states of mind is discouraged, and an absorptive state of mind has to be utilised in understanding emptiness, and thus

[67:38]

enabling you to not only retain a vividness, a vivid appearance and a clear understanding of emptiness, but at the same time protecting you from being hindered at dissolving the gross levels of mind and energy. Now in a similar way, in the Dzogchen meditation, when meditating on emptiness, Not the analytic mind is used or employed, but rather the meditator remains in a very natural state of mind, and within that natural state of mind, with awareness, one understands emptiness and realizes it. In Longchamp's writing, he mentions that the very fact that things appear, the appearances of things reflect in the state of your ritual awareness, the very fact that they can give the appearances is an enough indication that they exist.

[70:06]

So just as in the realization of emptiness, according to Madhyamaka Prasangika, where the fact that things exist display this nature of being dependent upon other factors indicate that they are empty of independent existence, they are empty of inherent existence. In the same manner, here in the Dzogchen meditation, Longchenpa speaks of the fact that things appear to our mind is an enough indication that they lack inherent existence, that they lack independent existence, that they exist only due to interaction with causes and conditions. And when stating that, he gives a quotation from Nagarjuna's writing. So.

[71:13]

So what is very important is that if the author of a particular text has mentioned something, emphasized something in one of his or her texts, one should always bear that in mind and integrate it whenever one is reading another part, another sections of that text or other texts that are talking about the same type of practice. That's it. That's the difficulty. When introducing the practitioner to the experience of a pristina awareness, a Rigpa awareness, one principal cause or method for doing so is by receiving direct blessings, receiving blessings from one's spiritual teacher, an experienced doctrine master.

[73:18]

When that blessing is interacted with when that blessing activates the virtuous karmic potentials within one's mind, through the interaction of the two, it is also possible for a meditator to have direct experience in a naked way, so to speak, of the Rigpa awareness. That's not a matter of food. That's not a matter of food. That's not a matter of food. And then there are also six different types of introducing the practitioner, the student, to the experience of Rigpa awareness. One is by holding at one's mind. And the other one is by...

[74:21]

The second one is introducing the experience of Rigpa awareness while enabling the student to remain in its natural state of the mind. And the third type of introduction is through analysis, through examining the state of mind. And the fourth type of introduction is by pursuing the examination further. This refers to the type of experience when you find that your mind is distracted towards an external object.

[75:36]

Instead of withdrawing your mind, you just pursue the object and you will come to a dead end, thus being able to experience, being able to realize the natural state of the mind. And the other type of introduction is being introduced to the personal awareness of Rigpa from the interaction of subject and object. And... Another type of experience is like if you are deeply absorbed in a conversation and then all of a sudden someone calls your name and distracts your attention.

[76:43]

That type of all of a sudden experience, out of the blue, it is at that point you are being introduced to them. For instance, when the Master says, Peh, you are brought to a state of sort of wonderment. ... I don't know. I don't know. I don't know. That initial state of wonder, state of mind, sort of wonderment, sort of thunderstruck, out of the blue experience, that should not be confused with the experience of Rigpa awareness.

[77:46]

Rather, at that point, one is still in the state of aliana, kunshi, the basis of all. There is still an influence of being obscured by ignorance. If that is an actual experience of Dzogchen, then the experience of Dzogchen really becomes rather simple. One could have that kind of experience even during sleep, in sleeping state as well. When I was young, I used to go to the temple and pray to the Buddha. I used to go to the temple and pray to the Buddha. When I was young, I used to go to the temple and pray to the Buddha. When I was young, I used to go to the temple and pray to the Buddha. When I was young, I used to go to the temple and pray to the Buddha.

[78:47]

When I was young, I used to go to the temple and pray to the Buddha. He said, I don't know, I don't know. I don't know. I don't know. So that type of initial experience of being a sort of wonderment or thunderstruck, although it is not to be confused with the actual experience of Dzogchen, but rather it should be seen as a door, as a gateway, which would lead you, as a step, which would lead you to the eventual experience of Dzogchen. Because when you have that kind of initial experience, it sort of... free you from the bondage of conceptual thought, from the clutches of conceptual thought, and temporarily you are relieved from the bondage of conceptual thought.

[79:58]

And then if you remain in that natural state, gradually you will be able to have a vivid and clear experience of a more deeper state of mind. A state of mind which is totally free and vivid and clear. Open and penetrating. This is the first time I've seen this. This is the first time I've seen this. This is the first time I've seen this. So when you have that kind of experience and during actual meditation on Dzogchen, a certain type of mindfulness has to be used, a very natural state of mindfulness, which is naturally arriving state of mindfulness, which is quite different from the type of mindfulness which is associated with assertion, a subjective assertion.

[81:23]

So applying that kind of mindfulness, one should be able to maintain and retain that experience and further increase it. Here, in the actual practice of Dzogchen, one speaks of four positionings or four remainings. One's view of emptiness should be like a position of immutable or unmoving mountain. And one's meditation should be like a stillness of an ocean, and expansive and vast. And one's conduct and behavior and action should be whatever arises, letting it arise without interfering with appearances.

[82:28]

Without putting any limitations. Without putting any limitations. And the resultant or the fruit of one's meditation is the resultant state of all these meditations and views is the arrested state of Rigpa awareness. And And as a factor for enabling you to have these four, the realizations of these four positionings or remaining, in the instruction text one speaks of three types of meditative stabilizations.

[83:37]

These being the one is called the sealing meditative stabilizations. And the second one is a meditative stabilization of remaining in one's natural state. And the third type of meditative stabilization is likened to a sort of a tantra-struck, being tantra-struck. In the past, there was a saying that a person who has a lot of money should have a lot of money. In the past, there was a saying that a person who has a lot of money should have a lot of money. In the past, there was a saying that a person with a lot of money should have a lot of money. In the past, there was a saying that a person with a lot of money should have a lot of money. And If a meditator has a successful experience of the Rigpa awareness of Dzogchen, then one will be able to have appearances of all phenomena as display or sport or manifestations of Rigpa.

[85:09]

one would see Rigpa as a basis or source from which all these diverse appearances emerge. And just as one will have an experience of all phenomena appearing as manifestations of bliss and emptiness in the practice of new translation schools of tantra, so that one will be able to perceive all phenomena as mere sport or play, or manifestations of one's Rigpa awareness, a display of Rigpa awareness. And if you have that kind of experiences, then this would also enable you to perceive all things as in the nature of illusions, as Madhyamaka Prasantika speaks of. . Ma Khoa was the leader of the people. He was the leader of the people.

[86:16]

He was the leader of the people. [...] So then you have... When you have such deep experiences of Rigpa awareness, then from that subjective point of view, since all

[87:20]

phenomena, since all appearances are mere display or sport or manifestations of the Rigpa awareness, one would totally equate phenomena of samsara and nirvana. One would not have such fluctuating feelings like one would not have feelings like fear and anxiety and so forth towards phenomena or experience of sacral existence or samsara nor will one's mind be grasped with intense hope and so forth for attaining liberation and so forth one's mind will be totally free from such clinging such grasping at goodness or badness or something to be achieved or something to be discarded and so forth one's mind will be totally freed from such clutching and one will be able to perceive everything in an equanimous state of ripa awareness. . And then, after that, I went back to Tsu-San-Po.

[88:42]

That's where I came from. And then when you have such experiences, then one will be freed from what are called the ten types of traps or one could say nets. These being the net of being bound to concepts and language and words. That's right. That's right. That's right. And one will be also freed from the bondage of non-conceptual, obscured state of mind, aliana.

[89:43]

And one will be freed from the trap of exertion and action, the hold of exertion and grasping. And one will be freed from the appearances of things as unhandedly existent, And one will be freed from the yearning for something that is more ultimate, something to be sought from outside, from the kind of desire that something has to be sought from outside.

[90:17]

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