They are not judged in any condition, nor they are judged as bad, nor they are judged as good, because they are free by nature. They all are liberated by nature. So if you try to judge something, you are bringing the whole notion of deception. You are bringing that fundamental deception there, trying to judge something. And when you try to judge, who is judging? Some kind of grasping, some kind of entity, something which is coming along and trying to represent you, which has nothing to do with you because you are fundamentally free. So if someone comes to try to judge the whole situation, and when they try to judge the whole situation, you kind of completely get absorbed into their judgment, so you represent their judgment at that particular level.

[01:04]

So naturally, then it creates a karma, it creates a form. So from the Dzogchen level, from the Dzogchen essence level, there is, you just have to let the mind, let the mind absolutely free, absolutely relax. And we are practicing the Dzogchen, it's like the nine postures which one needs to practice Dzogchen. Three by the body, three by the speech, and three by the mind. Three by the body, the body does not, now on a relative mind level, relative practice level, you do positive actions, or you do a negative action, or you have some kind of neutral action by the body, which means you could be doing frustration on a relative level, or creating, there is a sense of fear,

[02:06]

and you do something like that. And it does make a change to that particular fear, because each, even in the realm of fear, which we would call the realm of samsara, the realm of deception, things have their own different energies, and things have their own different entities. And different energies and different entities are the experience of those particular situations, good or bad, high or low, whatever arises, higher existence or lower existence, higher level or lower levels, those are the particular entities and energies of that particular state of mind. And Dzogchen, you don't practice, you don't, neither you do prestation, you do not, because the whole sense is you are giving it to yourself. And that's very important, this should not be some kind of theoretical understanding,

[03:13]

this has to be a real experience. We could say, oh I'm giving it to myself, I'm giving it to myself, but you can see that I am giving it to myself, always someone is there. So this is what we need to pray in Dzogchen. Okay, absolutely there is no fear at that time, you just sit, it is a clear-cut sit. Have no deception, absolutely no deception, because the whole vision of the mind is clear. Vision means there's arising, the whole arising is empty, the whole arising is clear, clear like a movie, you know, it arises and it goes. It comes and it goes, it comes and it goes. And the way it comes and goes, we could say easily, yeah, that everyone can do, comes and goes. Now what's the difference in Dzogchen? Comes and goes, yeah, we can do that all the time. But we don't know how it goes, because we all the time bring it back.

[04:16]

We bring it back automatically, that's the grasp of how it goes. But in Dzogchen it's absolutely liberated. So what is said, the moment its own arising, its own by nature is liberated. That's the difference. Now how that will go is the experience of transparency. Before you reach that absolutely free, you have to experience some kind of transparency in Dzogchen. Transparency in your diagnosis. Transparency in all kinds of situations. You don't get particularly that personal at that level. It's the first experience of the Buddhist mind. People may have some kind of bad way of relating to you, but it's not really that gross personal. Things are more transparent, more clear. And the level it goes has more power. More power than the usual way we try to forgive. When we usually forgive in a particular situation, we would say,

[05:21]

okay, I forgive you, and we have to create a situation, and the person comes with a friend and tells your friend, please say sorry whatsoever, and lots of ways of doing that. And finally you may let go, but then you are always cautious about, or whatever, some kind of situation is there. Now, at a particular higher level, higher level than that, you know, the person may have some kind of acknowledgement, even one doesn't say a word, just a true feeling, and the other person recognizes, and there isn't, nothing is personal, no matter what. At the same time there's a touch. Touch of feeling. Touch of feeling. Touch of acknowledgement to one's own body, to one's own self, to one's self-image. Touch of experience to one's self-image. And that touch of experience, which we have all the time, on a very samsaric, ordinary level, is very gross, the touch of experience to the self-image. Now, on a little higher level, the touch of experience to the image is more transparent,

[06:27]

because image itself is transparent, so therefore the situation itself becomes transparent too. That's the difference. Because image itself is transparent, then whatever the image experiences is transparent. But when the image itself is very concrete, whatever the experience comes is very concrete, which we call the gross neurosis. The gross neurosis. Everything is very personal, very deadly, everything has absolutely 100% neurosis. Your forgiveness has to be very difficult. Now, at the higher level, since the image itself has been worked out, known itself, and has been working on to make it transparent, so therefore whatever it receives, there's more room, there's more space. It can come in and out. It's not like that big door with a big serious passport and a big visa, you need to check it on. Now, you are told, please come and go as you feel free.

[07:28]

That's the higher level of experience. But you have been told, please come and go. You have been told, please feel free. It's like government poverty. They say, please feel free for such and such time. But people feel more relaxed to walk on a public property than a private property, because it does have some kind of condition. You can make fires, you can bring the pets whatsoever, but you can do something. So you have the sense, there's a subtle, slight sense inside yourself, oh, I can do this, but still you kind of have some kind of experience. So there's something like that. Now, on an absolute absorption level, you are going to a Sahara desert. No one cares, absolutely.

[08:29]

No one cares. Whether you sleep and roll over for 10 days or 20 years, for the whole of your life, no one says a word to you. So it's like that. The whole image is absolutely free. The whole deception, the grasping is absolutely free. So at that time, the whole situation, relating with the whole situation is absolutely clear, because how does the situation result in, or how the situation appears, are the expression of the lineage itself. So... So Dzogchen, in Dzogchen, since the view is so high, so high, that on your body, you don't make any particular kind of prestation, because you don't, at that time, you are ready enough, you have enough of strength,

[09:34]

which means you reach a level of enough of strength, enough of wisdom, bravery and skill, so that you do not need to make any particular kind of deception to yourself. I didn't mean that prestation is a deception, but at that time, your wisdom and skill is so clear that you don't create, you don't have that expectation, anything at all, with the virtue. And neither you have any neurosis at all, because the whole thing is so clear, that you don't have one moment, one pinch of neurosis in the Dzogchen mind. One pinch of neurosis does not exist, because mind is clear, and how does neurosis begin? Getting that image, if that image has particular entities, and if the image has not been worked out, then neurosis begins to develop. So, there is no neurosis at all in this space,

[10:34]

because the whole arising state itself is the humor, itself is the wisdom state. And, so by body, neither you do prestation, nor when you do the Dzogchen meditation, neither you do prestation, nor you do something bad, nor you have a neutral confusion. You know, the neutral confusion is not really clear what to do and what not to do. Your presence of the mind is so clear, and you are always into the state. So, that's how a person develops, sitting. Still in the Dzogchen, a person has to do some practice in order to completely open up. Since the whole thing completely turns around, since you get to the other side of the coin, what we would say, since you completely experience the total liberation of the mind, you have to do that sitting, you have to do that practice. By doing practice, which way? Not by breathing at that time. The whole thing is free.

[11:35]

There is no effort, there is no fabrication. There is nothing. Nothing by body. No positive, no negative, no neutral. Nothing by speech. No reciting mantra, no reciting text, no saying something, creating some kind of speech, so to have your attention. You don't need the attention of the buddhas and bodhisattvas, because you are still as buddhas at that time. Neither you need to have the attention of your friends, nor you need to have the attention of something negative, which we create by the deception, or the neutral thing by the speech, you know, just the gossip, which again falls under that category of some kind of attention. The gossip also has unconscious attention. Gossip brings about that fear, so that you like to be entertained in between those times. So, you absolutely practice without those distractions,

[12:38]

without those obstacles. Nothing by body, nothing by speech, and of course nothing by mind. No good thoughts you get caught, no bad thoughts you get caught, no bad neutral thoughts you get caught. The good thought is, oh, now I have to, you know, it can even go to a devotional aspect at that time, one has to liberate that concept too, because it can also create some kind of concept at that time. That this is really, you know, though we should, you know, once in a while do practice like that, but it's important at the same time we should, you know, work more carefully, you know, just if you are completely into that state, it's fine. So what happened one time, there was this great student of Dzogchen, and then his teacher sent him for three years retreat, and he came back, and then he came back and he told his teacher that after seeing tremendous openness,

[13:43]

tremendous, the experience of Dzogchen, when you truly experience that, there's tremendous compassion, and tremendous lightness. The compassion is not something like you see your images better, but you see the whole thing light, but at the same time, it relates automatically with that situation outside, to the other beings' phenomena. So then the student came and said, I'm very grateful to you, you know, extremely grateful to you, and I could not pay back your kindness, really I'm very grateful, thank you very much. And the teacher said, you go back and do three years more retreat, he didn't understand anything. So the student went back, and he did more three years retreat, and then he came back and said, now at this time I'll be even more thankful. That kind of subtle, you know,

[14:47]

subtle recognition, some kind of, it's called a subtle deception, subtle recognition, that you know, you're still very subtle, so kind student, go back. And then one day he came and laughed, now I have no devotion to you, and I'm absolutely the same as you. At that time it's been the greatest devotion, didn't mean literally, we could interpret it like that, but that doesn't mean, what it means now, the whole field of that has absolutely been delivered into the space that there is no boundary at all, the whole boundary is completely broke in the next, in the essence. So like that, that's called deception. Notice the total absence of erosions, which is the deception, the ground of the deception. So by your mind,

[15:50]

neither there is positive, nor there is negative, nor there is neutral. And this is called completely letting go, the nine, it's called leaving the nine actions, by three by speech, three by mind, and three by body. So how do you remain? You remain like a crop. Crop, the symbol of crop, crops mean, you know, crops does not move, it's just absolutely, absolutely, the whole thing is completely let go. Yeah, crops, crops, crops. The whole thing is absolutely let go, whatever arises at that time, you know, not one moment of distraction has to be in it. Now where does the distraction come? Distraction comes with that fear, with that, with that excitement, with that particular expression which arises.

[16:51]

So you are so, your expressions are so refined, they're so clear, they're completely opened, it's like the whole body pores are open, the whole pores is open at that time, nothing stays inside. And then a student does that meditation, you know, hold a clear view, first one has to understand the view clearly, one holds the view day and night clearly, that the moment you find yourself caught in any particular concept, again you liberate that caught, you recognize that concept, and then again you liberate, you recognize the concept, again you liberate, and like that you keep doing, doing, doing, doing. And then the mind itself, after some time, is called the dance of the bodhisitta. That's a tremendous energy comes out at a particular time, and then whatever you do is called the dance of,

[17:54]

you know, the dance of the mind wavering in the dharmakaya, or the dance of the dancing in the space of the dharmakaya. Which means the whole dance, the whole expression is bodhisitta mind at that time. The bodhisitta mind, not in the concept, concrete way, the ordinary relative bodhisitta mind, but absolutely free at that time, that whoever you come into contact, it just goes through, it just shines through, there is nothing, it's like the beginners, absolutely, example is a beginner's mind, but it's not exactly the beginner's mind, it's enlightened mind, you know, that's not the point. You know, a person who comes from another country, and comes to the west for the first time, it's a beginner mind, entering that new culture, a new city, a new country, but it doesn't mean it's an enlightened mind. There is some kind of similarity, but it's not that. Because Dzogchen mind is always fresh, always into its clarity,

[18:55]

there is not a single deception. While in the beginner's mind, there is a lot of concept already there, and one is still functioning in some level of concept. So it's very hard, Dzogchen is. Dzogchen, it almost looks like there is nothing to do. And when you begin to see that now there is nothing to do, I need to do something, then you are caught. Or then, ah, this is very interesting, there you are caught. You need to day and night practice, day and night practice it. The Mahārājī, which is beyond conception, can transcend both grasping and letting go. So at that time,

[19:57]

if you try to let go, if you try to, you know, if you try to let go, you're not in the presence of the Dzogchen essence, you try to let go, it becomes fabricated practice. Because Dzogchen mind doesn't have to be let go, there are, it's called the letting be mind, they are fundamentally liberated, and you are in that presence. The thing is, you don't feed, you don't work psychologically, okay, they are fundamentally liberated. It is the experience, the living experience of letting be. We are not talking about theoretical experience of letting be in Dzogchen. And theoretical experience of letting be is neurosis. And if you understood it for theoretically, psychologically letting be, what is letting be psychologically? Then after some time, you have an instant notion of picking up, instant notion of grasping everything, and then you are into the whole chaos of the world.

[20:59]

There is nothing, nothing enlightening at that time. So we have to make similarities, words are similar. Letting be in which term? Letting be into its own essence here, but not letting be from the point of samsaric mind, which at this particular stage, our chaos and our neurosis is more like a letting be, but it's not the same way what it is taught in Dzogchen. So letting be. And transcend both grasping, like the grasping when the student came to the Dzogchen master, and he is grasping to that very subtle, very subtle emotion, or very subtle, you know, subtle state of his mind. Oh, there is, you know, there is some grasping. And that blocks, that is the deception, that blocks the whole wisdom space. So you could imagine what a wisdom mind could be like. So that kind of deception it holds.

[22:04]

So there is grasping. So in the meditation, early morning meditation when we go, this meditation produced through mental analysis is a deceiving enemy. But we can say deceiving, absolutely. We should have a great respect, because without this reference, skillful reference point, there is no way to reach that level. So therefore, you have to understand the whole yanas very well, and what is most important practice is when it relates with your particular mind at this level. That is the most important practice for you. If you can't handle this practice, there is nothing to be ashamed, there is nothing wrong, you should just do the previous practice. And if you can handle the Dzogchen mind, then it is the Dzogchen all the time. No matter what you do, it is Dzogchen. Whether you call it or not, it is Dzogchen then. You don't have to bring Dzogchen as a fabrication. Dzogchen is a direct experience, a living experience. Dzogchen is the essence of transcendental insight,

[23:10]

what it transcends, the transcendent grasping, transcendent deception, transcendent fear. This is the unchanging state of non-meditation, in which there is awareness but nothingness. The awareness means the liveliness of the wisdom. You could say some kind of liveliness of the wisdom. Something which functions all the time. And what it functions, the functioning is the light, like the light of the sun. Without any hesitation, it functions and it pervades the light all over, which is the Sambhogakaya and Nirmanakaya state. The clarity and the activity of the mind. The activity is six paramitas. The six paramitas is not only the word six, but it is infinite actions, infinite bodhisattva actions, infinite bodhisattva way of working with neurosis. And as I said, on a matter of fact, on a vajrayana level, when that wisdom, when that awareness shines,

[24:12]

then the whole neurosis becomes the victim at that time. There is no such deception ever remain into this space. The whole deception into this space becomes free and liberated. Understanding this sees so much to the Mahatma with great simplicity, because you don't pay respect with very seriousness. Oh, Mahatma, hear me, you know. So this, such a profound, there is a natural simplicity, respect the student of Dzogchen. Here is the essence of the Mahatma tantra. Maha means great, ati means the pinnacle. The Mahatma tantra. The innermost heart of Padmakara teaching, the life force of the Dakinis. Now the Dakinis means the purest space. The most, the space which is untainted.

[25:13]

The space which is free from the frame of deception is the essence of the Dakinis, which shines, which has a liveliness, which just shines without any deception, is the essence of the Dakini, which is the feminine energy, the feminine nature. So as a way of pure perception in Vajrayana level, when a person does practice, one sees all the women into Dakinis, and all the men into Dakha, you see. And if you criticize a woman on a Vajrayana level, then it's one of the transgressions of the Vajrayana practice. You are transgressing the wisdom nature. Because women symbolize the wisdom of the space, fundamental space, absolutely. Why the space? Because feminine nature, like the whole beings, the whole beings comes out of mother's womb, same thing, the whole arising, whole experience comes out of the space of the mind. And that pure space, that pure, pure space

[26:20]

is the essence of the wisdom Dakinis. Without the, free from the frames of deception. That is the feminine energy. And the clarity which arises is the male energy, which is the Dakha. Skillful means, which is a skillful means. Emptiness and skillful means in union. When emptiness and skillful means, since the nature of our mind is emptiness and skillful means in union, so therefore we are able to taste, we are able to move, we are able to see this whole thing. In union, together. If it's not in union, we would not be able to taste this whole thing. If the emptiness and skillful means are separated, then things would never show, things would never appear. The sound would never come, nor the movements would come, nor the all expression would come. Because they are unioned together fundamentally,

[27:21]

so therefore you can hear the sound, you can make the movements, and you can move everything, everything is taking place all the time. Everything is taking place, and everything is kind of, everything is giving and everything is coming, all the time. It has that kind of sense. Coming and going, coming and going, coming and going. There is no end to it, in a way some sense. That's because of the union of the emptiness and skillfulness together. So the essence of the Maha, means the great pinnacle, the innermost heart of Padmakara's teaching, the life force of the Dakinis, which the Dakini's is very sensitive, that pure space is very sensitive. It requires absolute sanity,

[28:30]

the Dakini principle requires absolute sanity. When the Dakini principle, the Dakini space becomes obscured, then it's like, things doesn't work well. Things doesn't work well in our life, when the Dakini space gets framed and obscured. Because the whole energy arises from the space, and when that space becomes obscured, the whole expression becomes obscured. And in a practice, in expounding the practice of, expounding the teaching of Dzogchen, when the student is not committed to one's sanity,

[29:38]

the Dakini energy manifests and, and lets you know that you are not respecting your sanity. So Dakini is very sensitive, very sensitive. That's the, it's like the source of the energy, the space, the source of energy. When we're doing the purification by Vajrasattva, we're purifying the space. It relates with that principle, the Dakini principle. It relates with the space, it relates with the, when the space becomes clear, then the arising becomes clear. So the mind itself, as, you know, which the Buddha puts, the form is emptiness, emptiness is form. There is no form without emptiness, and there is no emptiness without form.

[30:39]

Sound is emptiness, emptiness is sound. And thought is empty. Emptiness is movement. And they will be together all the time. They're unique. So the innermost, the life force of the Dakini, this is the ultimate teaching of the nine vehicle. It can be transmitted only by a guru of the thoughtfulness, not by the words alone. Which means that only by someone who has practiced, not someone who didn't have any experience on this nature. And someone who didn't have any experience on this nature, then would tell, okay, you think nothing, and if you don't feel nothing, just sit like a crow, and if you think nothing, and that is the perfect way, and just keep holding that, thinking nothing. That's not the case. In Dzogchen, you do not suppress the thought. You don't suppress your thoughts. Neither you are distracted by the movement of the thought. You're always in the abiding state. In the abiding state, the movements are happening,

[31:43]

but you are not distracted by the movement. That is the experience of Dzogchen. In Hinayana, we suppress the thought. We want to completely suppress those thoughts. We don't want to think about those particular problems, which arises from the space, those chaos, whatsoever. We see them as chaos, and we completely suppress them. We don't want to look into those problems. This is our life, everyday happening life. This is talking about life experience. We don't want to think. Or you change the thought, which is like trying to be skillful. Some kind of skill is arising. Actually, that male energy, the skill is arising at that time, so all your smartness, slippery, is some kind of that energy, that energy which arises. So you're trying to be smart. And then... So the Dzogchen...

[33:03]

Dzogchen has to be... transmitted, not in a word sense, but has to have some kind of transmitting through the mind, which is called the transferring of the wisdom mind to the student, which doesn't mean literally that someone can prove something, but it also means that the situations are created where the student can completely experience that nature, where the teacher introduces that nature, and students have the commitment from that time on to really do it, do it. That's the real kind of approach to the practice of Dzogchen. Otherwise, if you simply become a theory, then it's very dangerous. Then we can become completely nihilistic with this view. There's the danger of the Dzogchen view becoming nihilistic,

[34:07]

and then the whatsoever. But, as you can see, in nihilistic, there is no past life, there is nothing arising, everything is blank. But in Dzogchen, you don't suppress. You don't suppress. Things are allowed, because the movement is the nature of the expression. But at the same time, you're not being distracted by this movement. You are there. You're neither distracted by the pictures of samsara, you're not distracted by the pictures of nirvana. So you're just there. You are clearly, you are like the space. Nor are you seduced to the cloud, nor are you seduced to the rainbow. Space is space, space struts itself, there's nothing it can change. Space is free, space is empty.

[35:08]

And space has that liveliness to appear those rainbows, and the cloud, and the rain. The whole thing happens in space. Same thing. The whole kinds of situations take place in our lives. Chaos, good, whatsoever, whatever happens, you know, that power of the presence, when that is realized, they are all being liberated. Like His Holiness Karmapa yesterday, he said, you know, when Ustadh Tenzin asked, he said, nothing happens. Ustadh Tenzin is so, he was crying and he took his blessing, as he said, now he's not going to, he's going to pass away, and Karmapa put his hand on his head and then looked at him and said, nothing happens.

[36:09]

Usually we get freaked out when a person is about to leave or something, but there is that dignity in that space, there's that elegance in that space, wisdom, that is so clear, it's not that nihilistic approach, it's not something blind, it's clearly all the time manifesting, and yet it's not caught. Because fundamentally, that's the nature, which is always free, so nothing happens. Nevertheless, I've written this, and it says, not by the words alone, nevertheless I've written this, for the benefit of great meditators who are dedicated to the highest teaching. This teaching was taken from the treasury of Dharma Dhatu. Dharma Dhatu means the space of the phenomena. Dharma Dhatu means space of phenomena. Dharma means all kinds of situation happens. All kinds of life situation is called Dharma. Dhatu means the essence.

[37:12]

Dhatu means in that space. So it is taken from, the whole teaching is taken out of that space. Our whole life is taken out of that space. Poets, our writers, the whole thing is functioning in that space. Without the space of Dharma Dhatu, there is nothing to be functioned. So Dharma Dhatu space functions in the whole situation, and is not created out of attachment to theories and philosophy and abstraction. This teaching of Dzogchen is neither theory, nor philosophy and abstraction. It's just the way it is in its promoted nature. So, first the people must find an accomplished guru, guru means teacher or lama, with whom he has a good karmic link. The teacher must be a holder of the thought lineage transmission. So the teacher must have, you know, received the whole empowerment, received the whole transmission, received the whole practice, and who has done the practice, and who holds that vision, who holds that nature,

[38:12]

and then, when the teacher passes that to the student, there is a blessing, and over the time, the student begins to find liberation into the mind, when the student does the practice. The people must have single-minded devotion and faith. If the student, who is very much doubtful, if the student has lots of concepts and lots of fear, not having the bravery, not having the willingness to work with the bodhisattva mind, not willing to cut through the deception, then, naturally, the merging into one's own wisdom mind, not knowing the display of the mind, things are so simple. Actually, what you're doing is giving it to yourself, you could say, to simply put it in one word. You're just opening the whole big deal, the whole big seriousness of that mind. Single-minded devotion and faith, which makes possible the transmission, the teacher's understanding.

[39:14]

Otherwise, if a student has a closed mind, the student has lots of doubt, the student has lots of concepts, very gross concepts, a lot of concepts. And lots of concepts come from where? Concepts come from deception. Concepts come from fear. Lots of fear, lots of deception. Then, it's not ready. Then it's very hard to relate, to pour into the vessel of the student mind, becomes very hard. So, the student should have tremendous devotion, tremendous faith, which allows, there's a skillful meaning, where there's a devotion and faith, it's the wisdom and the skillful meaning. Transmission, the teacher's understanding. The Maha-Atya is the greatest simplicity. It is what is. It cannot be shown by analogy. Nothing can obstruct it. It's the unobstructed display of the mind. It's the mind's unobstructed display. It is without limitation and transcends all extremes.

[40:17]

There is no limitation at all, because all concepts are liberated at that time. So, who creates the limitation? Concept creates the limitation. Our particular entities, which are formed by this concept, creates the limitation. Where the concepts are liberated, there is no limitation. It is absolutely infinite space and transcends all the extremes. The extremes of nihilism, the extremes of eternalism, and all kinds of extremes, all kinds of theories, all kinds of states are liberated into the space of the Dharmakaya, the Dharmakarta. It is clear-cut nowness. There is no game. There is nothing at that time. There is no deception at all. So, when the whole deception is liberated, it's called clear-cut nowness, which can never change its shape or color, because space is space all the time. Space can never change its shape or color. You can't paint the space with blue or with red

[41:21]

as you like. Nothing can change the shape or the nature of the space. Space is empty. Space is clear. Space is without any attainment. So, like that, nothing can change the shape or the color of the space of the mind in its intrinsic nature of the awareness. And when you become one with this state, the desire to meditate, its soul dissolves. And who is trying to meditate? It's your fear at that time. You are so afraid of yourself. And the whole notion, who is really afraid at that time, is the deception. And when the deception itself is liberated, the whole concept of the fear does not exist. We are not talking theory. If we talk theory, oh yeah, it sounds, you know, then there has to be, so like that. Now, this is talking from a practical level. When the... Fear is a concept. Deception is a concept. So we can say that almost the whole dharma arising out of the dharma dhatu,

[42:24]

out of the space, the whole concept we created, has been a deception to a certain extent. At the same time, it has a tremendous clarity with all kinds of situations, which the situations of all nine yajnas appears into the space. And we are able to skillfully work with those nine yajnas at the same time. Because nine yajnas are no other than your mind, as well as the confusion is no other than your mind. So when you become one with the state, the desire to meditate dissolves, as when that teacher, he sent that student to meditate, you know, his devotion, which still he holds that concept. You know, that... There's a whole desire to meditate at that time, to attain a higher realization. And there is a desire. And is that... Now, if we're going to interpret it, OK, should I give up my desire to meditate?

[43:26]

Now I should do nothing? Then you're wrong. You're absolutely wrong. You have to do. You have to do. Dzogchen, dzogchen really is... The state of the dzogchen has to be absolute transcendent from all kinds of situations. The signs of dzogchen practice are different, you know. Like the great Dzogchen Rinpoche, the great dzogchen, or one of the highest Nyingma Lama, great Dzogchen Rinpoche, a great dzogchen. Of course, his name is Dzogchen Rinpoche, so it's natural to use dzogchen. You know, there's no question. So when Dzogchen Rinpoche... When Dzogchen Rinpoche, he was sitting in Tibet, you know, and then he was doing his... You know, he was in Tibet, so let's put it just simply. He was in his monastery, the Dzogchen Lama. And it's the sign where you don't have to eat also for days and days, nothing happens. That's the sign, this realization. You don't have to neither eat,

[44:27]

nor you have to go to the bathroom whatsoever. So his students say, Oh, the whole concept is free, like the whole dream. We can see that if the dream is free, how it is. So they say, Oh, Rinpoche, you didn't eat food. Okay. It's sometimes strange, you know, it looks like... It's very interesting. When that state is realized, sometimes it looks like a child also. So he keeps eating, eating, eating. Nobody knows where it goes. Nobody knows where the food goes. There's no concept. The whole concept is free. And then they say, Oh, Rinpoche, you eat too much. Okay. Now he didn't have to go to the bathroom at all. You have to go to the bathroom now. Okay, he did it right there.

[45:28]

He didn't have to go to the bathroom for the 10, 20 days. Nothing. And when they say, when anything just says, it just happens. It's the space, the power of this. Nothing obstructs. That's the sign of absorption. It's like waking from the deep. Otherwise, you know, just you get dull and empty and nothing. That's called nihilistic. That's not called absorption. Those are the signs, the absolute signs of liberation. All kinds of gross phenomena to the sub-phenomena. The whole phenomena is liberated. The whole energy levels are liberated. So absorption is not called something where you just, you know, think and empty. That's called nihilistic. There's lots of danger with that. Well, you are free from the chain of meditation and philosophy. And conviction is born within you at that time. At that time, the whole universe, there's a glow,

[46:31]

naturally, naturally glow, because the purity of the space. There's a natural glow into that, into that person, the Dzogchen person, into the Dzogchen holder, the Dzogchen master or the Dzogchen realized being. And conviction is born within you at that time. Then there is absolutely, there is no deception involved at all. So it's always clear-cut now and then. It's all the time clear. Always peace. And always, all the time, tremendous light. Tremendous, because of tremendous light. Conviction. You see, recognize your rikpa, recognize your awareness, and there is nothing. First level, but you will have a tremendous opening. And then when you keep doing it, you could reach the same level where you become transcendent. It's like seeing a dream. You could see, we see the whole phenomenon,

[47:34]

all action, all kinds of activities happening into the space, all the time. But none of those activities means nothing to you at that time. Because you are awake. None of those dreams mean anything to you, to the person who is awake. Whatever the dreams may be, nothing means anything to you. Whether those dreams could be very positive, or dreams could have a movement of positive, or dreams could have a movement of something negative, none of those things mean nothing to you. Because it didn't mean that you don't acknowledge, you acknowledge, but they're all, you're awake. So there is no fear of being caught at that level. Because it's freed. So where the freedom will come? There is no where the freedom will come. So it's like, you know,

[48:36]

a person, a person going through a dream, a person going through a dream, when we do not recognize the dream, first, it's a very gross phenomena dream. In a gross phenomena dream, everything is a gross experience. Whether it's positive, to the nightmares, everything is very serious. But then you begin to have some kind of, some kind of, you know, expression, some kind of clarity in yourself. You cannot put by word that something you are, begin to see, oh, this is a dream. And then fear automatically, whether it's positive, you're clinging to that positive, or it's a nightmare, you're clinging, grasping to that nightmare, it seems to kind of loosen up. So you're just kind of,

[49:39]

oh, I don't have to be that afraid, it's a dream. There's a sense of conviction, there's some kind of space, some kind of, some kind of elegance of the space manifesting. And then, after some time, you know, after some time, now you kind of see, oh, this is a dream, this is an absolute dream, so there is nothing to be afraid. But at the same time, there is a same time, there is a fear. And it's like, when those nightmares begin to attack you in your dream, then at the same time you know, at the same time, there's a scariness. There's the experience of the phenomenon. You know it at the same time. And when you get that fear, that fear has a connection. The thing is, the fear has a connection, and is able to go through the trip.

[50:40]

That's how it keeps rolling all the time. It's able to go through that trip. And finally, when the whole, whole base, the whole base of the deception is fall apart, then, no matter what it comes, you hear the whole universe is falling down. At that time, there is no fear. At that time, the whole dream, in your dream, when billions and billions, one after another, endless movements of, endless movements of, we could say, you know all kinds of demonic forces, or nightmares, whatever, there is absolutely, you know, you're like sitting in Bahamas on a nice, on a nice sunny day, nice sunny day, on the sun, you know, with a, with a nice drink of champagne or whatever. Deception.

[51:41]

It's that kind of, what we, it is even stronger than that. But at least, at least, no matter what, because the whole deception has been liberated. So, there is nothing. But at the same time, when a student does come to that experience, you know, you may even recognize your dream at the same time, since sometimes it's very powerful, you will have a hold back. So we have to relate to the experience, you know. Dharma is to relate with the experience. We have to be practical. That's what we mean, practical. Practically liberating, not theoretically liberating. And one of the really good ways, dream in all kinds of situations. For instance, you, you have a nightmare. It's a very good experience. You have a nightmare, and then you begin to see your nightmare as a dream. At the same time, there is the notion of survival that comes. Oh, I want to protect myself. At the same time,

[52:44]

opening. This is the power of the, your liberation taking place. At the same time, you're not, you're less and less scared because it's a dream. You know, now, it's no more a big deal. It's just, it's not, the subtle phenomena. Dream is called the subtle phenomena. Daytime is called gross phenomena. The gross phenomena experience and the subtle phenomena experience. The subtle phenomena experience is, is slightly easier. The gross phenomena experience is slightly more harder. But when you begin to have the opening in the subtle phenomena, then it's easy to open the gross phenomena. So the sense of letting go becomes powerful because there is nothing to be not go. The thing is, there is nothing to be not go. There is nothing which sticks there. Everything is open. You're absolutely naked. You know. And when you make so many effort of putting all kinds of clothes, then it just seems to make problem to us. Which never sticks there.

[53:46]

The clothes tear off. The clothes start to wear off. All kinds of thing happens. So, something like that. So, fundamentally, you come to realize you're absolutely clear. You're absolutely fresh. Your mind is naked awareness. Naked awareness. So, at that time, it has a tremendous space which is not. No one can steal. No one can hurt. No one can take it. Neither you can conquer it. Neither you can kind of make it like, you know, possession. There is no possession. It's true. You can possess. You can possess. And that's what we're trying to do. We're trying to possess our own oneself. Which we cannot. Which is free. If we can maintain ourselves in the best way, we have to free ourselves. And that freedom will take place. But when we try to possess, which is the deception. Which comes along with the fear. So, the power of prayers

[54:55]

by many powerful lamas comes because of their nature. Their unobstructed nature. Which, there is no obstruction at that time. They just think. They just, you know, it's almost like the person requests. And the moment they just think on that particular nature, they pray that particular nature, you just, there's some kind of powerful impact happening on the person. Because of the unobstructedness. There is no hindrance. No wall of that particular situation. So, there is difference. Who does the prayer, you know, and how it is done. If it's done by a very ordinary person, maybe 1,000 ordinary persons and one realized person doing the prayer, it's 10,000 times stronger than one realized person. One second, than 1,000 ordinary people doing it for 300 days. That could power difference there. Because of the power,

[55:56]

the instinct of the realization. The way they can connect it. So, the thinker, you are free from the chain of meditation and philosophy. And conviction is born within you. The thinker has deserted. At that time, the thinker is the deception, so the deception has deserted. Deception no more stays into the space. There is no longer any benefit to be gained from good, because good itself is free. There is nothing you can possess as a good too. The thought doesn't say that, you know, I like that. The thought doesn't say that I like that rainbow and I like to have that rainbow. And the space doesn't try to do something stupid, you know. Because space doesn't do stupid, the rainbow feels so good. The rainbow feels so good that it always comes back into the space. But if the rainbow started,

[57:00]

the space started to make some kind of condition to the, condition to the rainbow, the rainbow may not appear. Which seems to be in our situation. We try to put so many conditions, so many laws, so many things imposing on, in ourselves, imposing on other people's lives, so many conditions that sometimes everyone gets freaked out. And actually, that's the kind of thing that we lost our sanity, you could say. There is no longer any benefit to be gained from good thoughts. No harm is to be suffered from bad thoughts. Because you are not being caught by good, you're not being imprisoned by good, nor you're being imprisoned by bad. How it affects, bad thought arise, you engage in that bad thought,

[58:01]

you grasp that bad thought, you imprison it to the grasped thought, then it functions. But simply a mere thought, at that time, however the display is, it is a mere empty display, it liberates. That's the difference. The empty display liberates. The display does not become a concept. Neutral thoughts can no longer deceive. Neutral thoughts is a very subtle way of deception. Actually, a person who has done a good meditation also, the subtle consciousness which plays is more dangerous than the gross consciousness. The gross consciousness is a little bit more easy to recognize. If you have a gross concept of a particular good thought or a particular bad thought, it's more easy to recognize. But if you have a subtle thought, you know, it would be harder to recognize. And that is called the stealer of meditation, the thief of meditation,

[59:03]

the subconscious mind. You wouldn't know after some time, it will start working on you. So, we have to, at that time, intensify the clarity of the mind in order to cut through that kind of deception. Like the lama speaking, intensify, intensify the clarity of the mind. You become one with transcendental insight and boundless space. At that particular level, you become one with this transcendental insight and boundless space, the space of Dharmadhatu, where all kinds of situations take place, and none of those situations is caught into their entity. All situations are, become the ornament of the space. All thoughts become ornament of our space of the wisdom mind. They simply become a beauty, simply become an ornament. Because they are just fundamentally there and they are no longer

[60:05]

some kind of threat to you anymore. Your thoughts are no longer a threat to you. It seems to be a big threat to us on a previous level. Our thought no longer seems to be a threat to us. All thoughts seem to be ornament. All thoughts are welcome, naturally. All thoughts are liberated by themselves. It doesn't seem to be in our concept level. In our concept level, all thoughts are very powerful entities, and we get frightened off, we get freaked out, we get all kinds of experience, usually in our ordinary experience. Now, at that time, all thoughts become welcoming because they are all clear. There is no gross concept. There is no gross, there is no deception. If that particular deception, notion of survival is liberated, what is there to be threat? There is no one threatening you at that time. There is no threatening. So, then you will find some sense of progress

[61:07]

on the path. There is no longer any question. Rampant confusion and misunderstanding. The whole misunderstanding, whole confusion begins from the grasping, which is the root of the samsara. And we could call the grasping the very notion of survival, the very fundamental deception which has limits. Our whole scope limits obscure the space of the wisdom. Although this teaching is the king of the Jhanas, meditators are divided into those who are highly receptive to it, those who are less receptive, and those who are quite unreceptive, which is called basically the three kinds of student. A student with high capacity, a student with medium capacity, and a student with lower capacity. Now, it's very hard to find a student with the highest capacity, and it's very hard these days, in very rare. The student with the highest capacity is when the teacher gives the

[62:09]

teaching, the student will be invited at the same time. It's called the highest receptive student. That's very hard. Now, mostly it's the middle one and the third one, which is the less receptive and quite unreceptive. Laughter [...] So I would be happy if we are between the receptive and the quite unreceptive. Laughter Laughter Laughter You know that's what happened to Milarepa. Milarepa, after making all those magics, the great yogic Tibet, after killing so many beings by his magical powers, he was forced to become a magician because of his mother. Because his uncle, father's

[63:11]

brother, I guess, father's brother, when father died, at the time of his death, the father entrusted his uncle and aunt and of course they made a big promise at that time that they will take care of Milarepa and his mother. And, you know, those days you need protection. It's not like these days. These days, I guess, in some situations we are better. So anyway, the uncles and aunts promised that they will take care of Milarepa and her mother. And when Milarepa's father passed away, then they completely took all their possessions and gave them nothing. They let them work day and night and they had so little food to eat, so little clothes to wear, and made them terrible.

[64:12]

Years in this, took all their possessions. They used to be quite a wealthy family, Milarepa's family. And then Milarepa's mother, you know, at that time, of course, she was just like everybody and she felt very hurted. She completely felt she's been insulted, deceived, which is true, she's been deceived, she's been insulted. And as a matter of showing, displaying her emotion, naturally what we would do is something neurosis. And naturally she told Milarepa, look son, you know, look what your uncle and auntie has done to us. You better do something to pay back the revenge. And why don't you go and study some black magic? You know, come do, you know, wipe it out. Then, in that way, you're going to really satisfy your mother. And Milarepa has this, you know,

[65:14]

he has to respect his mother's word. Mother is considered very important. And also he was very hurted, probably. And anyway he set on the journey to find a master who can teach him black magic. So he went and he found this person and the person taught him black magic and in two weeks he mastered the art of black magic. He really did it well. In two weeks he mastered it. Then he went back to his village and he went on top of the mountain and then he brought the hail. He brought clouds of hail and he showered them with hail. And the whole crow of the village, the whole birds, hundreds of birds died. Hundreds of birds, it affects so many beings,

[66:15]

little insects, whatever, thousands at that time. And then the crops of the town and so many things were destroyed. And he did that a couple of times. And people begin to, at that time, suspect that they heard that there was a strange man on top of the mountain doing something. And then there was this uncle's son getting married and there was a marriage procession. I guess you, I don't remember the whole thing, if you read the life story of Melarepa it's translated to English. You could read this. It's very interesting. And then when they were about to get married then there was 37 people into the house at that day and he sent the black magic

[67:17]

and he sent the magic and the whole house collapsed and out of the pillars there came scorpions and all kinds of things. There's the power of magic like that. And then, you know, lots of people died. And at that time, Melarepa's mother went on the roof of the house and she was shouting and screaming happily. That is called son of the mother has to be like that. Good, you know. And she was so satisfied with what Melarepa did. Because she was able to take the revenge for what they did to the mother and the son for a long time. And then it stopped Melarepa. Melarepa got shocked out of the whole situation. So coming to Dharma, one has to have some kind of experience. Melarepa was absolutely shocked. Now I've killed all those birds, all those animals, all these people. What kind of karma I did? Now there's no other way for me to

[68:18]

experience a better rebirth, a better world. My whole world, my whole life has been destroyed and destroyed all the way. I better do something now to purify and to liberate. Otherwise there's no way that I can find peace. So that was a very powerful moment for Melarepa when he did that. And then he went to his teacher who taught him the black magic and told him what he did. And the teacher said look son, you and me is the boss. Now we really did something. Because teacher also has the responsibility to teach something like that. It's not only the student. Look, you and me, we both did something terrible. Now there is no other way. They were very open. They know what they were doing at that time. They realized the whole situation. There's no other way for me and you to have a better rebirth and have a enlightened life. Either you do a Dharma and I will support

[69:20]

you with food and whatever support you need. And you may do a Dharma where we can both get enlightened or I will do a Dharma and you support me and I will find realization and liberate you too. So decide. So then Melarepa said, yeah I will do the Dharma. I will do the Dharma. And he was very convicted. He was very very very you know, he has that conviction and he has that determination. And Melarepa said, I will do the Dharma. He was ready to take all kinds of pain, whatever he will encounter. He said, I will do the Dharma and you support me. Okay, so he said. So then Melarepa was set in the journey of enlightenment. So he was going to see. He met three people, I guess or some other student, and they went to see this Dzogchen master.

[70:21]

First is the Nyingma teacher. I don't remember the name of the teacher. It is in the text biography of Melarepa's life. So then Melarepa met this Dzogchen Lama and Dzogchen Lama asked, what's your name? My name is the powerful powerful sinner. Powerful sinner. And the Dzogchen Lama said, my teaching, when you meditate in the day, you become enlightened in the day. When you meditate at night, you become enlightened at night. So, you are very fortunate and whenever you do the practice, you become enlightened. So Melarepa thought, wow, this is great. I did my

[71:23]

black magic in two weeks. And now here I come, met this teacher. If I do meditation in day, you know, practice, meditation, practice, in day I get enlightened in day. If I do the practice at night, I get enlightened at night. Now there is nothing to worry. And that was the karma, you know, his real experience, and he invented sleep for days and days. He was absolutely relaxed. And then, his Dzogchen master called, he said, truly, you are a sinful. Even there was a sign on his altar. And the teacher prophesied, you have your connection with the Marpa Lodzawa, the Great Transcendent Marpa. And you go to him, and he's your only connection, and he can only liberate you. Simply, he can work with you. So he prophesied him, prophesied sleep to the Dzogchen master. And then he sent to Marpa. So Marpa,

[72:24]

at that time, was externally like a family man. He was a family man, he took care of his family, he was working in his field, and taking care of his children. Externally, he appears like a family man. So Marpa, daddy knew Milarepa was coming. So, you know, it was a very powerful event. Marpa saw what this person is building in the future. And he created the whole series. So he took a bottle of wine. Like Chang, we call it Chang, which is like a Tibetan beer. It symbolizes, very importantly, when someone, very powerful beings meet, and they give you, they see the sign, if you drink the whole thing, you're about to receive the whole blessing. If you drink half, it's a sign that you will only go through half. And if you don't drink the whole sign,

[73:28]

you will not succeed. It's a very powerful meeting, they see the whole symbol. But he goes. So then, Marpa was plowing the field, and then Milarepa came, and Milarepa asked, do you know where Marpa, the great Marpa, lives? And he said, yeah, I know. He stays down there. So he said, if you help me, if you help me to plow this field, then I will tell you where he is. So then, he said, yeah, I will do it. And he said, okay, you plow the field and drink this wine. Drink this wine. You can drink this wine, plow the field, and then you come down. There he lives. He showed him the house where he was living. And then, after plowing the field, he drank the whole jar of Chang, and then he went down to Marpa's house, and there he saw this man who was plowing the field, sitting on the throne. And then he said,

[74:28]

I'm Marpa. So then he did three prostrations. And then he said, please give me a Dharma, and please give me food, Dharma, and clothes. I came to see you. And Marpa said, either you get the Dharma from me, provide yourself with the food and clothes, or I will provide you with food and you find the Dharma else. You can't have everything. So then I said, definitely I want the Dharma. Because he had nothing at that time. So he said, I want the Dharma. I came all the way to find the Dharma and to study with you. And now I just want the Dharma. And then, he began the whole thing, Marpa

[75:29]

put him into the whole purification of his karma, where he used to build it. First he told him to build a round house, and after telling him, once he's completed that round house, then he said, there's something wrong with that, build a square one. And when he built a square one, he said, no, I'm sorry, last time I didn't make a mistake. Now you make a triangle. And then after making a triangle, he said, no, you know, it is something not right with the direction or whatsoever. Now I need... He built a nine-story castle by himself, which is nothing meant to Marpa. Marpa was... that has nothing to do with Marpa, all those little things. But it was a way of purifying, it was very interesting. And one day, as he came to build the... when he came to the seven-story high building, it was seven-story, nine-story Marpa built by himself. He says that no one will be in the whole world like Milarepa who can do that much painstakingly for it. So when he came to the

[76:31]

nine... seven-story, one day Marpa's son were playing from the hill, and they rolled one stone, a couple of stones were rolled, and then Milarepa, as easy, you know, he falls down right to the ground, he took them up and built the house, and then Marpa came, Marpa came, he said, good, good, and when he saw that particular stone, he said, where did you got this stone from? Ha, ha, ha! And Milarepa said, oh, this stone, your sons were playing and they, you know, they were rolling down, and then I took it up. Yeah, he was doing, you know, he was clear, he was omniscient, he just, he said, where, where you got this stone from? You know, why he has to ask? He never asked that particular stone which he got from them. And he said, this, your sons were playing and they rolled it down and I took it. You think my sons are your servants? Take this stone out and put it where this stone came from

[77:32]

and bring your own stone and put it here. And many times, many times he felt heart-aching. How can I study with this teacher? It's not possible. And Marpa's wife showed him tremendous sympathy. Marpa's wife requested Marpa to give him teaching so many times. Never give him teaching. All Marpa students would come and sit and ask for teaching. And Milarepa would come and sit quietly outside and Marpa would say, who told you to come inside? Get out. Like that. Completely, you know, cutting his aggression all the time. Completely. So very, really, that's how the realization sometimes attained those kind of master. So then, and then Marpa's wife one time even gave him some turquoise and even things and sent him away to another teacher. Because Milarepa got completely, you know, his heart was broken and now my teacher does not give me any teaching. And his devotion was strong

[78:34]

and nonetheless my teacher could not do it. I have no hope. No hope of getting enlightenment. And doing all this, looking back to his past actions, it's even worse. There is no hope. And he set out to look for another teacher. And as he was walking by, he thought, you know, how kind my teacher is. So the whole picture was a tremendous connection with Marpa. And he said, how can I be so stupid like that? And just for a couple of years, and I was thinking I can become enlightened. This has been nothing. My devotion has been less. It's not my teaching. My effort has been really less. And he went back, and again you know, Marpa saw there were many events took place with this. So if you read this, I don't know how to tell you the whole thing. You can read the book, you can see for yourself, it's very interesting. And then that's how, you know, Marpa deal with him, deal with him. And then finally, after all those

[79:36]

concepts were liberated, then Milarepa became one of the greatest teachers of Tibet, one of the greatest teachers of the world today. And the whole Kagyu lineage comes out of that great teacher called Milarepa. So like that, it's like that, you know, if our concepts are very gross, then it doesn't make that easier. So Dzogchen practice actually, the superior being, the moment the teaching is heard, then one can find the liberation, but not on that level a person has to make a skilful mind preparation. You put the wisdom and skillful mind together, then you're getting closer and closer to the stage. Milarepa's life history is amazing, the way he is able to take all those pain and all those things is unquestionable. And once

[80:36]

he got enlightened, then you can see the point his experience of the enlightenment. Incredible. So that's hard, that's very hard. That kind of conviction, that kind of strength, that kind of bravery for your practice, and your conviction, your strength of working with the teacher is very hard. And what I'm really saying that, you know, just do your practice every day. That's the best thing you can do for yourself. Do your practice every day. Whatever you do, whatever the fashion is, do your practice every day. You know, transplant the cool bodies into the mind. And work with those situations. And then, Dzogchen nature will come. But if you do not work with the situation, you don't take

[81:36]

the situation on your hand, then things will never come to you. So the most highly receptive pupils are hard to find, and it sometimes happens that teachers and pupils are unable to find a true meeting point. In such a case, nothing is gained, and misconceptions arise concerning the nature of Mahatma. Because now, when that unable to find a true meeting point is when the student absolutely does not allow to practice, is not willing to absolutely take the path of sanity. That conviction, that bravery, that wisdom, and skill is not absolutely, you know, to put the wisdom and skill into action, either you have to have a very bright wisdom and skill into action, or you have to absolutely, there is two ways of getting enlightened. One is absolutely you know, surrendering

[82:38]

yourself into the mandala with the teacher, or you are so clear that you can work out, understand exactly the teaching and work out and have your own skill and wisdom born in. So there is two ways of getting enlightened. There is not the third way. The third way, you know, neither your intellect is clear, nor your devotion is there. You have lots of doubts, lots of laziness, laziness, doubts, no practice, lots of concepts. It's the worst. The worst is called the third class. In India there is first class, second, third. In India there is three kinds of trade, you know, first class. The third class is so terrible that people sleeping over you, all kinds of things happen. So it's like the third class. No, no exhalation, no patience,

[83:40]

no bodhicitta in mind, no understanding of teaching, no practice. We are just sinking like a ship into the ocean. Deeper and deeper. So there is two ways. Either you absolutely become like Dhularepa, or you bring your intellect. And that also requires a great deal of surrendering. In such a case, nothing is gained and misconception may arise concerning the nature of Mahathi, which in a case particularly if the student doesn't have the clear, you know, clear devotion to the lineage holder, to one's teacher, to the practice, then what happens is, you know, you become, you have your aggression. You think you know something and you know, and you're not, you want to, approaching the teacher like a hunter. You want to know what that person says, but you don't want to surrender your aggression. You don't want to surrender in that way the Dharma. There is nothing worse than approaching the Dharma with that.

[84:41]

The Dharma is to liberate the aggression, liberate the aggression. When you approach the Dharma teacher with that kind of notion, I want to see what he says, and he is interesting, I want to learn what he says, but you know, you don't want to, you still keep your pride, still keep your arrogance, in that way there is no, nothing, there is not a single blessing in that way. Instead you become more inflated with ego, more pride, more nervousness. Those who are less receptive begin by studying the theory, so we begin from the hinayanic level, and gradually develop the feeling of true understanding, or we can begin by developing the study of, you know, the Mahayana practice, and gradually the experience started to unfold itself, and the feeling of true understanding of the Dzogchen. Nowadays, many people regard the theory as being the meditation. You know, how did theory become meditation?

[85:42]

Lots of people, lots of people taking theory as meditation. And not only, they are very, very interesting, sometimes they don't see that it is theory too. So, theory means, as long as the mind does not transcend, it falls into some kind of personality, some kind of scope of emotional personality. And that also seems to be some kind of level of theory. Or a very gross level of theory is something very intellectual, has no experience at all. Or there will be some experience, but still not transcendent. And a lot of time people will do some meditation and have some kind of openness experience, and then think, oh, this is it, this is so wonderful, this is so spacious, you get absolutely caught, and that's still not the level of the Mahadhi. So, we have Dzogchens in this level. Their meditation may be clearer and devoid of

[86:43]

thoughts, and may be relaxing and enjoyable, but this is merely the temporary experience of bliss, where we get caught by bliss. Especially with the blissfulness of the meditation meditation experience, there's a blissfulness in the body, and there's a blissfulness in the mind. The mind is very blissful, but you never have that kind of blissfulness before, when the deception becomes less. It is also a sign of deception. And there is a tremendous blissfulness naturally at that time, the whole space, energy, is filled with ecstasy, filled with joy, into the body. So you think, now this is the greatest thing. So when we get fascinated to those particular situations, again it's become a fault. They think this meditation, this is meditation, and that no one knows any better than them. They think, I've attained this understanding, and they are proud of themselves, which at that time, a subtle neurosis begins to develop, when the deception is not liberated at all.

[87:44]

There is no simplicity. Then, if there is no competent teacher, their experience is only theoretical. At that level, when there is some kind of experience taking place, and some kind of fascination taking place, if a person completely aims towards the total liberation, if there is not the teacher at that time, who you have not discovered, where you can not consult your experience, then you become limited. There is no further progression. So it's very important to transcend the experience of theoretical. As it is said in the scripture of Maha Ati, theory is like a patch on a coat, one day it will come apart. Now, at the same time, we have to kind of understand, theory simply doesn't mean an intellectual mind. Theory does not mean like that. Theory is sometimes, you do a practice, and it's called Nhyam, in Tibetan, Nhyam.

[88:46]

Nhyam means experience. Nhyam means experience. You can have that kind of experience for days and days, with one session of meditation, and definitely you will not say that is theory, you will definitely say it is experience. Now that's where you will be. That's where the real test will come. And if it's simply, what it meant by the way of called Nhyam, is called Nhyam. Nhyam means experience. That experience is like a theory, because it falls apart. It seems to be there for 5-6 days. For 5-6 days you will think you are enlightened, and then after some time you fall back. That's called Nhyam. So lots of people get caught to the Nhyam. To transcend from the Nhyam, become a real test. So we take that experience as something very credential. Of course the experience is a result of the practice, but it is a limited. So especially if the Nhyam is

[89:47]

very blissful, Nhyam is very clarity. In a clarity Nhyam, you can even read the mind of the other person. And you can never say that is theoretical. You are going to say that is experiential. That's powerful experience. But it's not considered a true experience on a spiritual level. That's a Nhyam. It's like mist. It's like a mist. Nhyam is like a mist. People often try to discriminate between good thoughts and bad thoughts, like trying to separate milk from water. So it's all become like causal experience. In Dzogchen, Dzogchen transcends the cause and effect. Dzogchen does not fall into the category of causal characteristics. It transcends all characteristics because simply there is nothing to work on at a particular level. The whole thing is giving it to yourself. You are, as I said, the center of the mandala. It has been your own geographical

[90:49]

structure and now you dissolve that own geographical structure and you live with this whole geographical structure. It seems to be the main point. So I guess today we can leave at that point. Now the main thing with Dzogchen and Dzogchen I really find a very powerful experience. When I introduce the breathing meditation there is a Dzogchen nature simply related to that. Because of the view, what we are holding. The whole thing I explained about the notion of survival relates with Dzogchen. It's like very skillful. Now for a little while we can do a first level of Dzogchen meditation. First level of Dzogchen meditation. So please sit very relaxed. In Dzogchen

[92:22]

there are three ways there are particular three ways of approaching Dzogchen. One is called first is called where does you can begin the Dzogchen mind by seeing where does the mind begin from? Where does the mind came from? Where does the mind originate from? Where is the mind? And then if there is a way of coming if there is a way of originating then where it is now? If there is something you should be able to catch it, you should be able to see it, you should be able to touch it. Then where it is now? And where it is going finally? If there is a way of staying then where it is going finally? So that's the way. So please, first we will do by see where the mind itself

[93:22]

how is the nature of the mind? How it looks like? Does the mind has a shape or color? Where is the mind?

[93:31]

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