It has also an energy there, as you can see. But, again, sometimes you let go of your mind. It doesn't matter. You don't have to say anything. Your mind is not open. In the beginning, you just begin by saying, ah. What do you do with your tongue? Then you forget it. You can curl slowly up, touching almost up, up, up.

[01:09]

But it's also very good not to be too meticulous. From straight away say, no. It's more to know these postures and just do it, almost have second nature. You know what I mean? And also if you've got toothaches, it's very good to forget your tongue. That was the secret teaching given by Bodhisattva Samaracchika. To someone who came up to that and had a toothache, he received a special teaching that says, keep your tongue out. It's really good today. Almost your tongue goes and starts feeling now. So here I'm just presenting some basic, simple principles.

[02:15]

There are not too many of these. Details we can already make comfortable to you. Before that, let me make something interesting. Some basic principles. Basic principles. Basic principles are not how tongue is, but how your mind is. How your actual mind is. If your mind is very self-conscious about your tongue, even if your tongue is in the right posture, your mind is other. You know what I mean? So mind is that I forget the tongue. That's the tongue. But in the same temple, Krishna is not covering the tongue up. And the trouble with this is if you start thinking of all the tongue covering up, all this is put back. You can't do that. So, it's like the mind should not be too agitated. Too detailing.

[03:19]

The mind should be detailing. It's more important. And it's important to do with very much your mind. If your mind is in a very good state of mind, then all your body listens to you. It's like when the boss is relaxed, even the retinue has a sense of relief. But the mind is very much the boss. The attitude of the mind is more important than the way the retinue is positioned. The mind is the boss. Is that clear? That is why in Dzogchen the more important thing is that the attitude, the posture is connected with you. It is one way to say that your posture should be like a mountain, but also your body should be like a mountain. Also to say that your view should be like a mountain. Now with the eyes.

[04:28]

Generally, for when you begin, for someone who is not so comfortable, those who have been starting with meditation with their eyes open, those who find there are many distractions, you may be happy to just quietly close your eyes and center yourself. Now we see in this posture. In this posture, center yourself. When you find a certain amount of centeredness, then you can go open your eyes.

[05:39]

You can go open your eyes and meditate. Because the main point of meditation is not to engage in some kind of a state of absorption. Not some kind of a state of inwardness. State of bliss or ecstasy. But more really expanding, opening up. Just being with the things. So that you don't shut the senses, the door of the senses. That you remain in harmony, in equanimity with things. Keep your eyes open. Also when you keep your eyes open, you don't fall asleep. When you keep your eyes closed for a long time, then sleep is easier. And particularly in Jyotish, when you feel sleepy, you should open your eyes.

[06:41]

You should gaze more up into the sky. And when you are, for example, feeling agitated, then you bring your gaze down. About 45 degrees. A meter's length. A plow's length position. Plow's length. But even then, the gaze should not be focused on anything. Because if you start looking at colors, at different things, having some kind of a system, it can cause neck ache. Tightening of the neck. The gaze should be very soft, but very much pervasive. If you say that the gaze is like an ocean, like the ocean of the vessel, that's because that's what the gaze is. Having said that, maybe your eyes are still closed.

[07:43]

Oh! Give some money. Now, now there is even a very greater significance as to Vipassana. It's important to keep your eyes open. Because there are common presumptions, especially in the practice of what's called Therma, which is related to the practice of Luminosity. It is said that all the Luminosity, and the potentiality of the Luminosity, at the moment of realisation, are actually sent in our heart. And like in the Tibetan Book of the Great Teachings, they are in the brain and in the throat, in the heart, with the Mother of the Buddhas. But actually they are what's called the Luminosity matters. They are particularly sent in the heart. And that, in a sense, if you use an example, it's like a lamp, a little candle,

[08:46]

if you put it in a vase, you don't see it from the outside, because it's in a vase, but from the top of the vase, you see a little light, isn't it? So the top of the heart is connected with the eyes, the channels of the light, the wisdom channels. So that when you keep your eyes open, then your wisdom channels are open, when you keep your eyes closed, your wisdom channels are open. That's why before we sleep, we close our eyes. And also when we talk about clarity, luminosity, it's eyes, you see them clearly. That's luminosity. Luminosity is not the light like that one, or like the sun, or the moon, as many masters have done. Luminosity is this light, which is, I just said, brought about through the eyes, through the senses. Is it clear? I remember once,

[09:47]

he was on a pilgrimage, and he was teaching a nun, and he said something, which stuck in my mind very firmly. He said, you don't change, you put your consciousness into your eyes, and your eyes into this light. That's very good. That's very good. Thank you very much. This also has an inspirational quality, creating a kind of inner spaciousness, particularly when you look into a clear sky, and you do not feel the spaciousness that the outer sky can inspire in the inner spaciousness, which is the inner environment of the spaciousness

[10:48]

that can actually give birth to the wisdom of your awareness. And in the depth of this inner space, that's what is called practicing peacefulness. Now for Sujata. Someone I know in Italy, she's a good scholar, talking to her listeners, doing research with Maitreya Buddha, a very good monk, Krishnaji, and she was saying that in her life, she practices the wisdom, that's one of the main practices. In fact, in the church, that's the practice of skyness, which is a very important practice. For me, it is about unifying your refuge, your pure awareness, all encompass the space of the Dhammacak. So,

[11:50]

that's right, you can look at it. But then, no longer are you taxing your senses. You just leave your senses very relaxed and open. So much so that whatever you hear, you leave it here. Whatever you see, you leave it here. You leave all the senses, just without losing the texture, the luster, or the flavor. Just leave them as they are, but remain steadfast in the state of your awareness. And this is, of course, is to be introduced to the view, view of your invisibility. And in many ways, the practice of Dzogchen meditation is intimately connected with you. So even though here I actually talk about practice, but you find that it's very much connected with you. And the more view you have, the more, how do you say, the more you can just simply remain here, without any crutches, because

[12:52]

you're not going to be then be that kind of a method like watching a bread. Watching the bread itself is not the ultimate point of meditation, not the one that will completely bring the enlightenment of watching the bread, but it helps to purify your bodily mind and to bring into more pristine, pureness, which is the process of mindfulness and its presence, pure presence. You get that? So, those people who asked me specifically last night about instructional practice, who are they? Someone was talking outside as I was going out. Are you clear about it?

[13:56]

Remember, near the lift, there was a lady actually. Could you talk a little bit about meditation? Yes, talk. Thank you. Even a person not here can get it. Is that clear? Yes. And as it goes, it talks now. Perhaps I'll go back a little bit. When I start mentioning about practicing through the three doors, the body, the posture. Okay? Now, what about the speech or the voice? In relation to that, it's very much sometimes

[14:59]

when you keep your mouth slightly open, breathe as you find. In the corner, very intensely, very relaxed breathing. Just all the focus on the breath. That's very much working on communication. The voice. Spirit. And also, for example, encounter. In Buddhism, in general, and in Dzogchen in particular, you use the voice very much. Each time. Like a bird. Or a tree. So when you try to keep your mind in a state of quietly, and you rest, you kind of understand that your mind is in a natural sound. And you can see that even the syllables of the mantra, they have a very deep relation

[16:01]

to the channels. According to the inner tantra, all the inner channels are actually shaped in the syllable of the mantra. But when you chant them, you actually open these channels. And thus, causing the flow of energy for people. This is spoken about in the Sutra. You understand? And it was also said, for example, that human beings, we have more, that's why we can produce the sound because we've got these channels. That's why one of the first mantras in Sanskrit, any mantra, the first mantra is the vowels and consonants. That's the two first mantras. And the third mantra is the mantra of cause and effect. Normally this mantra is

[17:05]

to bless the speech, bless it. And the non-duality practice is done at the beginning, every morning. Practitioner does this to bless the speech. Conversation takes two days at best. And this is what I do sometimes in the trees. First we do it in Sanskrit, then I do it in Tibetan. We do it in Tibetan, then we do it in Latin. And in Greek. Cause and effect. It's a good mantra. Anyway, so what I'm saying is that we are very sophisticated speaking to the sound because we have these channels. If you do not have those channels, you are not able to produce those sounds. So that in a sense the vowels, I mean also

[18:06]

the mantras, have the effect of actually opening the channels. And then also if you are being chanted, you use breath, you use pranas. Like for example, zaa, huu. It has a powerful effect of actually working on your head. So that after you chant the mantra for example, your mind is open to meditation. It's properly stable. It's a shamatha, all of it is.

[19:09]

See, it's a good thing. Concentration. That's the usual point. And particularly if you are very nervous, you know, your hands, your emotions are not ready. The voice is there. As they are painful emotions, you know. It doesn't matter. That's the joy of it. In a sense, the voice is very much the voice of the spirit that brings the body and the mind together. Then it holds. It's like a communication. In fact, in the Vedic or the Vedic Dharam Masters, the mother lies in utopia, it's community. Or also in the same way. Eastern Vedic is like Naha. Now then

[20:13]

what about the mind? I mean, you can do meditation on the level of posture. You can do meditation on the level of the speech of God or the mind. And then also most importantly, the mind. If the mind is in a good state, meditation happens. In fact, if your mind is in a good state, even the posture rises also. In a sense, if your mind is in a good state, your breathing happens more harmoniously. And here the main point here again, as the famous quote from Mahamudra Krishna, with the same which I quoted yesterday, is that if you don't stir the water, it will be clear. That's how the water is. In the same manner, the nature

[21:15]

of the mind is such, if you leave it in an unordered state, then you are done. Again, if you leave your mind very much in the mind, you know, just letting your mind. Whatever arises, if you just simply let it arise, remaining in the state of equal poise, in that way, with that kind of patience and openness to allow the mind to be naturally without any manipulation. Then what happens, slowly, slowly, the confusion of mind is gone, and you find the bliss. In this way, the main attitude is whatever main problem arises, it was when we are practicing, you know, the, I mean, we cannot kind of distinguish the thoughts become more like you. You become the thought. As you become the thought, you don't have so much power over the thought.

[22:15]

You understand? It kind of carries you. It kind of momentum. So, here, in this particular case, is that you remain steadfast in the view, and whatever arises is not to be perturbed by. Let it arise like. It's like, for example, when this great master, Hirsingha, when he introduced me to the mighty Padmasambhava, he said, whatever arises, arises, rising, rising, in the rising, rising, rising in the current, in the rising, it means, catch up, catch up, catch up, catch up. And just he pointed like this in the sky, and he climbed up the Padmasambhava's palm tree, and became that. This is what is called sign-confusion. Catching this thing, catching this goat, this goat. There are many, there are actually several things, Hirsingha said, but this particular goat, the nine, catches me very much. Whatever arises,

[23:19]

if you leave the rising in the rising, the rising in the rising, like rising in water, if you rise in the water, the water itself, if you put yourself there, it doesn't stay there. That's the nature of life. If you live in the living, in the natural state, whatever arises, is there pure happiness in life. Something that you rarely could feel, feel fast, either hope or fear or doubt. You always grasp, the grasping that the understanding of grasping is thinking. Thinking of the thought. So here, the main point is to realize the thought is not so much a problem. On rising, there is no problem. If you start thinking of it, then the problem starts. You just simply let the thought arise. Whatever arises, emotion, just let it rise.

[24:20]

Just you make, just launch it. This is what Suzuki Roshi used to say, a sheep, and you give her, a cow, sheep, a spacious meadow, is to control them. Another way, I'm not giving the code exactly. The way to control a cow or a sheep is to give her a spacious meadow. Big pasture. To give your sheep or cow a large spacious meadow is the way to control them. Because that means to give them space. That's called humor.

[25:20]

Humor is giving space. Particularly in my definition of humor is when you give space when there is none. That's called sense of humor. When you reach to a certain state where there is no space at all, then you give space. That's called humor. Do you understand? You don't understand? When you are not spacious, then you give space. That's humor. That's being spacious.

[26:25]

That's the most difficult part. Even as you sit here. Some of you have a big, some of you have a rather loud thoughts going on. Others have a subtle thoughts going on. People in this room used to say there are gross thoughts that come like rumbles. You can see them. But the worst thing are the little thoughts that come. They come slowly from below and before you even know it it goes. Often when we think, it's very interesting when we think it's always against, there's a protection to protect yourself. How to be intelligent? Like in some things here. How to make sense? What is right? What is wrong? Does it make sense? Does it not make sense? That kind of a... How do you say it?

[27:31]

That kind of a thinking itself itself is what I'm saying. That's why when we talk to people we say that we rely on full awareness. We rely on the message of the Master rather than on the personality. We rely on the actual meaning rather than the word. We listen to the real meaning rather than the word. Even the meaning, the real meaning rather than the Californian interpretation. Californian. I'm just kidding. It comes with tradition. It's Californian. And then finally we rely on a wisdom mind rather than on a judgmental mind. We rely on wisdom mind rather than judgmental mind. This is the way it is. In fact, it's something that is

[28:35]

very much emphasized in Dzogchen because it's part of the list. If you listen then you hear. In fact, Zen Master says the more and more you listen the more and more you hear. And the more and more you hear and the deeper and deeper you reflect then... Also there's a tendency for us again if this is what I've recently been working on in your lecture today there's a tendency that immediately when you hear something that you've heard before, there's a tendency to switch off and I know this one I've heard this one before and then you don't hear the second one. But you missed it. Because it's double repetition. Especially

[29:36]

the same thing you listen even more so. Ah, I've heard this one before. And you listen more carefully and you hear that part of the main line. The more and more you listen the more and more you hear. Is that it? Is that it? Alright, so you and me. I've noticed quite a bit of resemblance to Vipassana which is what I have practiced. I wonder if you would comment on that. There are all kinds of similarities. You know why? Because it's Buddhism. Vipassana practice

[30:38]

is the same. Okay. For example, I'm talking about the Samatha and Vipassana practice. For example, it is so much so that sometimes I'm talking it will be Mahavipassana. Mahavipassana. There are some masters who use the word actually Samatha and Vipassana in relation to Vipassana practice. There is Ujjwara and present Vipassana in their practice. But there are other Tauṭil masters who don't use the word Samatha and Vipassana in relation to it. They use different terminology. And also in relation to this

[31:42]

if you were to speak in the first state when you practice let me hear what I kind of understand. Presuming that you have actually a practice that you are used to like watching the breathing or a technique and in a sense this practice is like next stage from that. It's like when you have a practice in that watching the breathing after a while you will find that the presence of the pure awareness has arrived as a result of the practice. Then you don't necessarily hang on to it. Just relax. Then you can waver again and get distracted. You come back to the breathing as real. And when you keep practicing this way, the first

[32:44]

stage, the first step is that you begin to slowly experience coming and going. Lots of coming and going. And then slowly, slowly less coming and going. Even coming and going is alright. You know what I mean? And after a while you develop a certain state, what is called, this is called shanata. Shine. In the state of peace. Or the doctrine is called whatever, in the state of stillness then you can remain at peace. You are able to rest in the state of calm and peace. It's like you arrive at the state of peace. And then in a sense you see that peace is enhanced. So that your mind is pacified.

[33:44]

Aggressively, you don't be negativized. Your mind is somewhat kind of relieved. You find yourself in a certain state of peace. You understand? Then if you keep practicing for a while from that state you find that first what one tends to do is one tends to practice, one tends to actually try to find peace in your meditation. Find tranquility. And you always associate meditation with being still. Being silent. Being calm. You understand? But then after a while you realize that one is not restricted. The effect of Vipassana is that you can move. You can talk. And you find silence. In a sense the movement does not deter your stillness. But it only enhances because you see the stillness in the movement. That's called

[34:46]

mayowa. Mayowa is the state of total stability. Then you are no longer perturbed by the movement because you become the movement. There is no longer duality of stillness and movement. One transcends. That's Vipassana. And then slowly when this practice is perfected when this is more integrated then it becomes more integrated in life also. When you rise from there then whatever rises in your life you begin to find it is not separate from practice. Not separate from practice. Practice and everyday goings on are not separate. One is able to bring contemplation, meditation, non-dual meditation. One eating, one sleeping, one walking. You know that famous story, present story of a master and a student having a conversation.

[35:48]

And one of the students in the crew of the spot said, the story goes that the student asked the master, how do you practice in that moment? And he had a delight. He said, by eating and by sleeping and by walking. And then the student said, Master, everybody does that. The teacher said, Everybody does that. Everybody doesn't eat when they eat. Sleep when they sleep. So that famous thing comes, I eat when I eat. I sleep when I sleep. Because you are there in the action. In a sentence, you are the action. You become it. You are no longer ego. As Suzuki Roshi put it, effort without I. There's no I. It's just universally. That's the Bodhisattva action. You just permeate with whatever you do. You become that.

[36:50]

And you become very effective because there's no ego. This is also what we discover in the business communities. One of the most effective way to work and be successful is without I. Without I. Because ego is one of the biggest obstacles to success, actually. You know what I mean? It may seem strange because in some ways in the business world that ego is very dominant but it seems in the radio television, especially in Britain, there are certain business schools that actually teach you that among all the things that you can think of the least most important that you need to bother about is I. That's a very small example. In a minute. I.

[38:00]

Still there? Still there? I [...]

[39:25]

And you can rely so much there. So maybe I will have a short break and then just come to you. I'm going to read a quote.

[41:56]

I'm not able, I'm at the loss of time. All those who care cannot receive the importance you give. Since life is an emotion of suffering, I am terrible and a bearer of indifference. Dreadful messengers may come to my return before this darkness. Born on the end of January. Born on March 10th. Thought your domination to their bottom. Yet they did not give way to change. Yet they did not give way to change. Yet they did not give way to change.

[43:18]

May I show blessings to the Lord at the time of my conviction. May I show blessings to the Virgin and the Blessed Sacrament. May I show blessings to the Lord at the time of my conviction.

[44:29]

May I show blessings to the Lord at the time of my conviction. May I show blessings to the Lord at the time of my conviction. May I show blessings to the Lord at the time of my conviction.

[45:43]

Amen. Blessed are those who keep their vows, and those who do not keep their vows. Blessed are those who keep their vows.

[47:13]

Blessed are those who keep their vows. [...]

[48:31]

Amen. Blessed are those who keep their vows. Blessed are those who keep their vows. Blessed are those who keep their vows. Amen.

[49:56]

Blessed are those who keep their vows. Amen. Blessed are those who keep their vows.

[51:47]

Blessed are those who keep their vows. Blessed are those who keep their vows. Amen.

[52:55]

Blessed are those who keep their vows. [...]

[54:50]

Blessed are those who keep their vows. Blessed are those who keep their vows. Blessed are those who keep their vows.

[56:20]

Blessed are those who keep their vows. Blessed are those who keep their vows. This... In that, when I explained, actually explained the whole title, Gopachan Puri, one whole day.

[57:52]

We just spent one whole day on Dzogchen. The meaning of Dzogchen. It's an extraordinary exposition by Dino Khyentse on the meaning of... outer meaning of Dzogchen, inner meaning of Dzogchen. Dzogchen as a dharma, Dzogchen as a path, Dzogchen as a flourishing. Anyway. So, stop the tape. Scratch it. Because this is unintentional. That... That the word Dzogchen can be explained in such a profound and deep way that in one word, to understand the very true meaning of even the word Dzogchen in its true meaning, in a sense, you will realize the true meaning of Dzogchen. In fact, it is said that there are, as Khyentse much often used to say, that everything in this world, that is of samsara and nirvana,

[58:56]

are known by name and by word. Names and words are ways in which we identify things. But there are certain words and names like vase, like pillar, which don't have very much meaning. But rather somebody gave their name in order to identify that particular object. And then later onwards, when, for example, that kind of tradition got established, then whenever you say pillar or vase, you immediately realize what that is. That is one form of name or a word. Whereas there is another form of name or word which actually comes from the meaning. The meaning itself is expressed by the word. The word actually expresses the meaning. So such a word is the word Dzogpachenpo.

[59:59]

You can sometimes say Dzogpachenpo or Dzogchen. From Dzogpa, Dzog, from Chenpo, Chen, making Dzogchen. Now, Mahasiddhar Chogyam Trungpa Rinpoche has used, in fact he coined a new word. It's called Mahaatmi. Maha for Chen, Atmi for Dzog. At least, Trungpa Rinpoche didn't coin it altogether new. We've discovered in the writings of Jigme Lingpa, that Jigme Lingpa, in some of the writings, when he seals it, he says, like Namani said, you know, auspicious, auspicious. Sarvamandana. There are some writings, there in which Jigme Lingpa ends by saying Mahaatmi. And seals it. So that Mahaatmi does occur at the time, but it's more Trungpa Rinpoche actually promoted the word. He translated Atmi as Dzog and Maha as Chen, Dzogchen.

[61:06]

So therefore Dzogchen and Mahaatmi are the same. They're not different. So this word Dzogpachenpo actually resonates in the meaning. The real meaning. The word itself resonates in the meaning. And if you were to kind of first state the term, and what does Dzogchen actually mean, then it is very simply, you'll find that the term Dzogchen has been more translated by early Western Buddhist scholars. They have translated the term Dzogchen as great perfection. But then later, by Chögyam Trungpa Rinpoche and others, Tibetan Lamas who began to understand the nuances of the English language, began to in fact use the word great completeness. Because in Dzog, in Tibetan, there's a sense of great completeness. Which means in a sense, Dzog means the end. The end.

[62:07]

The grand finale. The end of Dzogchen. Do you understand? Really the ultimate teaching of Dzog. Now I always stress this very much when I teach, is that when you start using the term great perfection to describe Dzogchen, there is a little bit of, how do you say it, there is a danger in that translation. Because when you say perfection, normally in our understanding of perfection is something that we always feel that we are not perfect. And we always think of perfection as some kind of a goal that we need to attain. Some ambition. Super ambition. So that when you start talking of Dzogchen and its true meaning, it's not that kind of perfection, of a goal that one needs to attain, but rather perfection here means it is already self-perfect. That on the absolute state of Dzogchenpo,

[63:11]

that everything is already self-perfected. The self-perfected state in what? Dzogchenpo. Dzogchenpo is the self-perfected state. Is that clear? Now if I want to take the Tibetan word a little bit further, because I always try to do is to actually feel the language, feel the word and see what it feels, you know, how I feel. And that I find is very helpful. It's not when you say the word Dzog in Tibetan. Dzog. The word Dzog means complete. Complete. That, you know. Also Dzog means, means everything is gathered in and creamed into. Like the essence. Into a kind of a state of, that ultimate state. And we gather everything. That's Dzog. So in a sense, all the teachings of the Buddha, the essence, if you cream all the teachings, teachings of the Buddha, if you cream them, the very heart, the very juice, is Dzog. At the same time also,

[64:20]

you can approach in one way that, like if you were to talk of the teaching of the Buddha, Buddha, even though, um, um, this is how it ends in the Dzog, it says, he said, when he attained, in fact, of course, um, um, when Buddha attained enlightenment,

[65:31]

not under the Bodhi tree, um, when he attained complete state of enlightenment, there's a very famous declaration that he made, he said, this is a very famous declaration, which is, sab hi, sab means profound, hi is peace, dzog is free of elaboration, state of great simplicity, dzog is luminosity, luminosity, which is uncreated, unmanifested, natural, dzog is nectar-like, dzog is dharma, dharma, I have found, I have discovered, dzog, yet to whoever I might expound it, it's, it's, nobody's going to understand this one, nobody's going to get it. So therefore I'm just going to extend your time to the forest and practice Mahayana, because he realized that, state of Dzogchen, is really,

[66:33]

that is actually considered to be the actual wisdom of Mahayana. Now if you were to look, you see the Buddha, the heart of the Buddha, how Buddha's actual wisdom, that you could study, that actual wisdom, that really, the living, the heart, of the enlightenment, that is Dzogchen. If you were to, you know, you know what I mean? That is Dzogchen. And that is so, something so personal, that is something beyond the world, as it says in the, in the, for example, in the Heart Sutra, in the Tibetan version of the Heart Sutra practice, that the, prior to the actual commencement of Heart Sutra, there's a four line homage, to the Prajnaparamita, the mother of all Buddhist wisdom. It says, ma sam gyur me hyerab bhavati, ma gyur me gong nam khen gong, so so rang re hyi gyur, that is in the Duryodhana Tantra, ma sam gyur me, ma is arguments, sam is thought, gyur is verbalization, gyur means love,

[67:33]

meaning that, hyerab bhavati, wisdom gong, wisdom gong is beyond word, beyond thought, beyond verbalization, and predication. ma gyur me gong nam khen gong, in my case, unborn and unceasing. It's neither, since never born, never died, you know, it's uncreated. Sky like nature, very essence of the sky. Yet, even though it is empty, in essence, but yet, who realizes it? Like if you were to ask the question, this is what the Jigme Gyalwa should say, if the nature of your mind is empty, if you realize emptiness of mind, then, who realizes? The emptiness. Is the wisdom, what is called Sosoramiti, is the self-discerning, the pure awareness, the wisdom that sees itself, the discriminating awareness about wisdom nature, recognize it. But that wisdom is beyond mind.

[68:35]

It's not in the realm of mind, as great Bodhisattva, Shantideva, he said, absolute is beyond mind. That which is within the realm of mind is called relative. Absolute, beyond mind. That beyond mind, the state of the wisdom, which is beyond mind, the state of the Bodhisattva. But that actually, the wisdom, you see, I mean, how do you say, the discriminating awareness about wisdom nature, about Buddha nature, actually sees the absolute. So, you see, Buddha, with his own wisdom mind, the wisdom, how do you say, awareness, recognizes it. But since it is beyond word and beyond description, it's impossible to tell to someone. So that's why, traditionally, it's said that Buddha accumulated time within the forest, slightly time velocity, when he lived. And then there's one version that normally told, is that the Buddha felt that nobody is interested in teaching, so he felt slightly discouraged, so he went into the forest, started practicing by himself,

[69:37]

and whereupon, the Indra and the Brahma, the king of the gods, read Buddha's mind, his sense of designation, and came down and prayed to the very, very, how do you say, and realized it, and made a lot of noise in all manners, and started gathering the hosts of gods and asuras, gangas, all kinds of beings, including some human beings, and came down to earth and requested Buddha to teach, offering the right wind conch shell, Indra offered the right wind conch shell, and the Brahma offered a thousand beads of gold. And then Buddha turned to him first, read the Dharma, the Sarana, and he taught from the four noble truths. That is the traditional version, but according to Khyentse Rinpoche, more intense meaning is that in a sense that he realized that the actual wisdom state of enlightenment, so difficult to communicate, so Buddha kind of, how do you say, read and meditated and found, discovered a way, in order to teach that, we have to use, because we are in a state of concept

[70:39]

and words and things, we must use them. How to use them? How to use? So according to the people of the different capacities, he developed different methods. Do you understand? That's why all the jhanas he developed, as different ways of realizing. But in many ways, if you really look into the teaching very deeply, if you have the understanding, for example, the understanding of the Jopa Chenpo, like if you put it this way, if you are slightly spoiled by the flavor of Jopa Chenpo, if the viewing of being a little bit spoiled by that, then if you look into any teaching of the basic teaching of the Buddha, it begins to resonate. Like if you were to say, the teaching of the egolessness for example, which is the fundamental teaching of the Buddha. And the fundamental teaching of the Buddha he talked about. Like the four noble truths. And the cessation of materialization,

[71:39]

the egolessness. But then even though on that level, the emptiness is not emphasized, but yet in reality, Dalai Lama used to say this very much, is that if you were to really truly realize egolessness, if you do not realize a certain amount of emptiness, you are not able to realize egolessness. So even though emptiness is not emphasized, emptiness is implied. So in that manner, even an emptiness is luminosity implied. Now what I, our approach is that you see, if you look at it, is that first of all, what is the main problem for us to realize our Buddha nature, is our ego, which is our unnatural self. Which is a not real Buddha nature, an unnatural self, which seems to play a devil with us. That's why we need to, how do you say, realize that that's not our real self. It doesn't really do you any good at all, this ego. So that's why in the Buddha Dharma

[72:41]

teachings you have a really great conversation with your ego, saying, I hate you. You know, you put me into so much trouble, you my dear ego. I hate you, I don't want anything to do with you. That's what kind of in the Mahayana teachings, you engage in the subjugation of the ego. And also through, for example, practice of Samatha, you calm your mind and you see clearly, through Vipassana analysis, one begins to realize the egoistic state one's being. You understand? Then once one arrives at the egolessness and realizes the empty nature, then one comes to, one discovers, then in the next set of teachings of the Buddha, one begins to talk about Buddha nature, Tathagata. And this is what is emphasized in the third turning of the wheel of the Dharma, by the Buddha, and particularly in the Tantra. But if you look at all the Tantric sadhanas, what is the most important thing is the generative phase. Generative phase is from the realizing that one's nature is the Buddha, and then you dissolve

[73:42]

all your confusion and all your unnaturalness into the still absolute by either seeing that Ah, or subalchina sadhana, subalchina mukta, which is a dharana which dissolves all perception into the inner and natural emptiness. You dissolve that, and from this out of state emptiness rises, from out of state emptiness rises a tremendous variable path for peace. This compassion and this unity is crystallized into the sense symbol, which is that your Buddha nature coming to birth, you're giving birth to your Buddha nature. So that in Tantra if you really look at more clearly what is the main emphasis of Tantra is Tantra is you work with your Buddha nature directly, so much so that if you actually believe in your Buddha nature, you make your Buddha become alive. That is the practice of visionism. Visionism is not so much creating a kind of a fantastic world where you try to see the world differently or see yourself as a kind of deity with six hands. Not at all. Those are more symbolic, but rather to

[74:43]

really realize your Buddhahood. Consent. So the Tantric approach is that you're trying to see yourself in the end. And then in the dissolution phase which is what is called, what is called the first generative phase, sometimes translated also as the development stage. And then the dissolution phase is sometimes known as the completion stage. Different scholars use different terminologies. In the stage of absorption after the creation of the visual state the Kireya when you dissolve everything back into the state of actuality one discovers more than half. And from the Dzogchen comes Dzogchen. If you look into Dzogchen teachings, the Mahayoga teachings are related to Kireya. And the Andhra Yoga teachings are related to Dzogchen and the Dzogchen then the emphasis is, it's all the same, nothing has changed. So the Dzogchen doesn't negate anything.

[75:47]

Everything that is taught of all the teachings is perfectly fine. It's complimentary. But what in Dzogchen is you're coming to the heart. What makes a person alive? The heart. So that which makes Buddha alive, Buddha's heart, Buddha's actual wisdom mind is Dzogchen. So that when you introduce the view is you're introduced to that primordial experience, that experience of your Buddha, by a master who holds the transmission, to a student who as a result of the past aspirations and purified karma, and because of the openness of heart, when the meeting of mind and the heart takes place, the master who embodies what is called mind direct transmission, transmits either mind direct or through science or through the word, transmits this unaltered view of Dzogchen, which is the actual wisdom state of the mind.

[76:48]

So the uniqueness of Dzogchen, as Khenchen Rinpoche often put it, is that whereas in other teachings, like for example the view, the emptiness, the purification, it's the same. Like in Mayan approach, it's the same, but in Protestant, whereas in, for example, other teachings it's more deductive. You arrive at the actual realization of the view, whereas in Dzogchen the view is not deductive, but the actual experience is acute. So that in Dzogchen the most important thing is the deduction. Is that clear? So the Dzogchen is that. So if you were to talk of it in a kind of more chronological, on a gradual level, apart from the teaching of the Buddha, if you look at, for example, according to the Hanyu-Nyingma approach, according to the Dzogchen approach, which is also taken by the Third Karmapa, who actually adopted this view of Dzogchen, this Hanyu-Nyingma approach,

[77:51]

and incorporated it into the Mahamudra tradition, therefore there exists a very close link between Mahamudra and Dzogchen, so much so that these two lineages are known as practice lineages. Clear? Clear? In many ways, you see, different schools excel at different things. For example, the Gelug tradition, Ryogagriva, they are known as, and the Sakya tradition, they excel at the scholarship. Really, they're very critical. In the scholarship they're critical. Through the scholarship and through sharpening their mind, and through the intelligence they arrive at the view. Whereas according to the Mahamudra Dzogchen, it's not that there is no study. The scholarship is very much there, but more emphasis is solely, solely, Mexican approach. It's known as, what is known as the Parameda approach,

[78:52]

and the Yogi's Kusude approach, the Yogi's approach. The Parameda's approach is through analysis. But analysis is not neither human nor foreign. It's not in terms of that, nor Californian. I wouldn't say neither foreign nor human, neither Californian nor whatever. Not analysis which is based on gathering more, as you say, but analysis that finishes with analysis. That kind of analysis is through that approach. It's the Pranid approach, sharpening, so that you understand more and more what you understand to make. The Pranid approach is the, you know, I mean, for example, what is important also to realize here that it doesn't mean that the only, the Kaikyuk or the Mahamudra, the Kusude, the Dzogchen are the only ones who got it, and that the Gelug's and the Sakyapa's, or kind of that, they're in the nine, not at all. As my master, General Kenji Oga, says,

[79:54]

he's proved that all schools are true teachings of the Buddha. If you look into the lineage, there's just one very simple answer, is that there are masters in all schools who became enlightened, which means they were. So that approach, this is the scholastic approach. That's Pranid's approach, whereas in the Mahamudra, Dzogchen, it's the approach of what's called Kusude. Kusude is a yogic approach. Shegam and Yogam. She is analysis, right? Some ways, Vipassana is Shegam, analysis. It's not intellectual. It's analysis. In Yogam, it's just simply resting in an ancient land. So to this approach, there is proper realization. So what I'm trying to say is that there exists a very close link between Mahamudra and Dzogchen,

[80:55]

because somebody asked yesterday, what is the link between Mahamudra and Dzogchen? So much so that in the Jigme Rinpoche's Therma, in his inspirational revelation teachings of Therma Mokyamindik, that appears in the Dakini practice, in the lineage prayer of Yunga Deshinchan, which is in Hittokya, or present pyramid of Tara, of Atirvara, appearing in the form of the Latin Hittokya. Secret practice. In that one, in the lineage prayer, it says, Cha is Mahamudra, Dzog is Dzogchen, but Yeme is in Vipassana. He is Muslim, Khandro is Dakini. Cha is face. The indivisibleness of the Mahamudra and Dzogchen is the actual face of the Muslim Dakini. Muslim Dakini's face is the indivisibility, realization of Mahamudra and Dzogchen, is the face of Muslim Dakini. So you find, particularly, through the lineage of Jambul Khyentse,

[81:56]

Jambul Gongpul, that there is a very close even link between the Mahamudra and Dzogchen. Very much. If you really look into Mahamudra's teachings, teachers, I mean, they have all been spoiled by Dzogchen. Kalpam Chetan, took all the names. And Jambul Chetan, his name was very happy. And, anyway, so, according to this approach, that the whole teaching of Buddha, his teaching of Buddha, is divided into three yana, generally. I don't like the word Khenayana so much. I prefer to call it Theravada. Theravada tradition, or more, I like to call it more, fundamentalist tradition, very much. Then Mahayana, or Bodhisattva Yana, and then the Vajrayana. But if you internally divide that, is the Khenayana, or the Theravada,

[82:57]

the fundamental teaching of Buddha, is divided into Sravaka Yana, Pratyekabuddha Yana. Sravaka Yana is more, more related, just, you know, not psychological. Pratyekabuddha is more psychological. And that is, is something like this. For a scandal, to penetrate our imagination, it's very much in Pratyekabuddha. In a sense, Pratyekabuddha is for people who are more psychological, Pratyekabuddha. And, and whereas the Sravaka approaches for people who are just more physical, like farmers, you know. And then in the Mahayana, Bodhisattva is, you know, you understand, there's one, that makes three, so leaving six, the tantra is divided according to the approaches, six. Three are the tantra, which are Kriya, Upa and Yoga, or Kriya, Charya and Yoga. Then the inner tantra, which is normally known as Amavatarayoga Tantra, is according to Dzogpachenpo, is divided into three,

[83:58]

known as outer is Pratyekabuddha, inner is Amavatarayoga, and secret is Amavatarayoga. So the ninth yana, which is the Dzogpachenpo, Atiyoga, is the zenith of all. So that's why, also the word Dzog, has a sense of like when you climb a top mountain, when you reach to the top mosque, that's Atiyoga. So that, in a sense, is like, for example, the way the Tramvandams approached, they would take the students gradually through Samatha practice and Vipassana. I mean, he always taught Samatha and Vipassana together. Then through the bodhisattva, through the tantra mantra, sadhana, all that. And the word ultimate, ultimate cookie is Atiyoga, which, when he died, one of his main wishes was for the temple to be refuged, so long as you need the transmission. So he gave his transmission to the people. You know what I mean? I'm trying to make that happen. So that Ati has two meanings. Actually, the true meaning, the real meaning of Ati means Atiyoga means Tramvandam. That's the

[84:59]

real meaning of Atiyoga. So that's why the word Dzogchen has two meanings. There is the essence of all, which is in Sanskrit term is called Masang, which means that all teachings are gathered into the essence of Dzogchen. In fact, Dzogchen teachings are said to be not only the heart of the essence of the teachings of the Buddhas, but teachings of all teachings that is in this world, the heart of all Dzogchen. At the same time, it is also the highest doctrine, that's the Atiyoga. And then more traditionally, the masters of two Sanskrit terms, Mahasanghi, the more demonstrated Dzogchen as being the essence of all the teachings and Atiyoga as being the ultimate in the Zen of all Dharmas. So that's what Dzogchen is. Now, so, that actual

[86:00]

wisdom is stable. of the Buddhas. That unaltered wisdom state of the Buddhas is what Dzogchen is. So that's why the Dzogchen teachings begin where all teachings end. In a sense, all teachings are regarded as preliminary to Dzogchen. And that can be said preliminary to Dzogchen. And that in a sense that the Dzogchen always begins, Dzogchen begins with what? With introduction. With introduction. And so, in this, the heart and the heart of teachings of Dzogchen is given by the first human Dzogchen master. Now also, according to the more direct Dzogchen language, this is something that,

[87:03]

according to Dzogchen law, that the primordial Buddha is Samantabhadra who is in fact in nature all beings and nature all Buddhas. Samantabhadra is in fact in Dzogchen teachings you can talk about ground Samantabhadra, path Samantabhadra, flourishing Samantabhadra. They are making different treatments. In that the Samantabhadra or Kunduzangpo normally interpreted in the iconographical form as like the Vajradhara. You know the Vajradhara in the sense that but without any clothes on. Vajradhara is honorary. So therefore actually even though he is the primordial Buddha the Dharmakaya that actually manifests in the Sambhogakaya aspect. In fact it is said that the Sambhog Dharmakaya Sambhogakaya is Vajradhara.

[88:04]

The Dharmakaya is Nirmanakaya is Vajrasattva. Dharmakaya is Dharmakaya is Samantabhadra, Kunduzangpo. Kunduzangpo is often depicted completely naked blue like in magical costume. Very much the color of sky denoting that he is free of all concepts. In a sense in Dzogchen is known as the state of color trigger. Color if you are from the beginning trigger is a state of great simplicity that complication does not even even the name of complication does not even arise. That state of color trigger. And sometimes it is depicted with the union of white concept symbolizing the union of luminosity or the union of bliss meaning the creator. The Samantabhadra and the Samantabhadra is very much for example that they are in heavenly nature. In fact the word Samantabhadra in Tibetan Kunduzangpo means always Samantabhadra is well. Always well always good. Always good. Always well

[89:05]

never changing. That Samantabhadra always good that fundamental goodness like the sky like nature is our fundamental nature. In a sense the way you approach that like for example in the Mahayana teaching is through bodhichitta through compassion to try to write a soft spot to develop the goodness to make the goodness sound more full. You understand? So very much Samantabhadra is the nature Samantabhadra is the nature of all the Buddhas and the nature of all beings. Only thing the difference between Samantabhadra and sentient beings is when you realize you are a Samantabhadra when you not realize you are a sentient being. Just to clear. That's the only difference. If you realize you are Samantabhadra if you don't realize you are a sentient being. In the Ecological Buddhism actually where all the Buddhas become enlightened is in the nature of the mind. Where all the Buddhas become enlightened is in

[90:05]

the nature of the mind. In fact the whole point of that is the Buddha becoming enlightened in Buddha in 6th century BC was only after manifestation on a numerical level. On a really upshitamaka level the Buddha actually becoming enlightened where? In the nature of the mind. In fact all the Buddhas are in a set of the teaching that all the sentient beings cannot make it worse or spoil it. Buddhas cannot make it better. Like for example the sky. Even though very very thick clouds come. I mean it seems as though for us when we look the sky is cloudy. That's

[91:06]

how it appears to us also. When our inner nature is obscured by confusion it's a really cloudy sky. We are really cloudy Buddhas we are really confused Buddhas to become but then like when we take a plane which is like taking on a meditation and rising beyond the confusion and rising above. Like I fly a plane so I know that very well. I always look at the cloud like a little octopus sitting on the sky. I have no relation to the sky at all. All these clouds all these clouds and all these you see all these clouds and all these are just there. I have no relation to the sky. The sky has never been touched by the clouds. That's how things are really an absolute state that the confusion and all these things do not have any inferiority or validity. They have no validity. They do

[92:07]

not exist. That's why it's called delusion. Once you view for example the doctrine of view called texture. Texture means cutting through. So you can translate texture as cutting through all experientially inclined truth. Which means you cut through all the truth completely and cut through. Cutting through is called texture. Thoroughly cutting through the heart delusion. As you can of delusion is the view. The view has no chance because delusion doesn't exist. Once you suddenly realize the

[93:07]

hoax and the deception then you are no longer deceived. That's why the view is so incredible is when you realize the view is no longer deception. Even the deception exists. You just play along humorously with it saying OK I know you but in reality I know you don't really exist. There comes humor and confidence from the view. And you become like Kathmandu cow. This is a delusion tune sung and sung by Lambo. He lived in Kathmandu and there was this cow walking along. You know in India in the world cows are really sacred. And cows love that.

[94:07]

A cow is worse than killing a human being. We kill a cow So Karl's mother told me, however lucky you are, there will be no bad apples in this world. Grace to the sky! Occasionally, hmmm... This is a declaration of confidence, believe me. So this is where the cow was born.

[94:36]

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