Deception, the notion of survival, it will open up by the whole bodhisattva mind, you know, at that time. However you do it, just do it, and that's going to be the main thing in the practice. There seems to be a willingness to open up, willingness to do it. And when you do it, there's a sense of opening, there's a sense of light, there's a sense of clearness, brilliance, and that's a sense of wakefulness. And when you don't do it, you know, you could be doing many different things, but you are never woke up. You are in the chain of that deception, all the time circling. And that is something quite dangerous, it could prove very dangerous, because one remains in that tremendous deception, tremendous fear, tremendous confusion, every moment. So at the same time, a student should have tremendous commitment in oneself, a student should have some kind of very strong, basic, fundamental responsibility, commitment,

[01:03]

a devotion, which devotion is not necessarily something seen as a divine structure outside, but basically devotion means an opening up sense, some kind of wakefulness, which is actually devotion. That you don't let yourself caught in that particular deception, and you work with that situation clearly, communicate with the Sangha, communicate with the Lama, communicate with your whole life, that sense of wakefulness, but not letting yourself get caught in that particular deception is called the devotion, which actually, the devotion is the ultimate refuge. As I said, it's the most very basic essence. There seems to be a very important point, that how you need to be wakeful, and how you work with your situation clearly and precisely, and not letting get caught in that imprisonment. You get caught yourself in imprisonment all the time, on a spiritual level, which is called spiritual materialism, and on an ordinary level, which is happening every day.

[02:05]

Every day it's happening. So it has to be some kind of reference point, where you do your sitting, and you integrate that skill, you integrate that wisdom, but at the same time, there is some kind of letting go is there, which does not hold that imprisonment, as I said. As long as you do things, there is some kind of letting go is there, things are fine, it will keep working on well, and things will go deeper and deeper and deeper. But you start collecting and collecting and collecting, and you have some sense of completely being blocked, then there could be some kind of danger, the sewage is going to flow out of your room, and get into your room, and get into your dining room, and get into your bedroom, and everywhere, and you're just going to smell it. So there has to be some kind of opening, some sense of skillful means and wisdom,

[03:06]

which always come together, it seems to be a really good habit. So please do good practice, good practice. And, you know, I couldn't tell you much, as we discussed now many times the last couple of days, do your, you know, every day start with your sitting. And do your sitting as much as you can, and then bring your skillful means in relating with your life situation. And also there has to be skillfulness, come with wisdom, there has to be some kind of letting go. So in that way, the whole deceptions, deceptions become, you could say, the deception falls down, and there is a sense of wakefulness after that,

[04:06]

a sense of fall down of deception. And that seems to be your basic sanity. That's where the basic sanity, true basic sanity experience would come, when the deceptions begin to fall down. And that's how you have that commitment, as some kind of, some kind of, some kind of deeper sense of conviction born into your cell. At that level, when that sense of falling down experience comes, there is a stronger notion of wakefulness than ever before. And that, you could say, is the blessing of the lineage. And that is the understanding of your, beginning to understand the essence of your basic sanity. Yeah, I guess that's how,

[05:22]

it seems to be very important in our practice. In Tibet, many great practitioners, many great practitioners, there have been many great lovers, such as His Holiness the Jumang Bachi, His Holiness the Jumang Bachi, His Holiness Karmapa, famous teachers of Tibet, Khyentse Rinpoche, and many, many great teachers previously, Jumekhung, Jumekhung, Jambon Kongtro, Jamyang Khyentse Wangpo,

[06:29]

and all of them have held that inner practice And that's how it's able to, you know, today, continue the practice of the Nyingma and Kaikyo tradition, particularly the practice of, the practice of practitioners, teaching of practitioners. They're able to maintain the true essence in that way, which is the cutting, the samsara, cutting the heart of samsara. It's like the death of the samsara, you see. Piercing the heart of ignorance. And when the teachings, and when the student hold, when the student really do their practice together, then student is able to liberate their mind stream of that confusion. That mind stream will be chain of circle of that fear and that confusion. Begins to liberate.

[07:31]

And that is the whole point of dharma. There's no other point in that. Because at that time, the dharma is something, you know, something you understood yourself, and that's what actually what we meant by spiritual practice. What we meant by spiritual, I don't know however the English translation goes, but has some basic, deeper sense of meaning, something precise, and something fundamental clarity. And that clarity begins to happen when the chain of that confusion is cut through, deception is cut through. And then one begins to see this. So at that time, the whole paranoia, the whole deception, everything falls down. And that's the state of enlightenment which you begin to experience. And one transcends the whole realm of karmic existence. So it's very important.

[08:41]

You have a responsibility for yourself, and your responsibility, when you have that fundamental responsibility to yourself, then you become some kind of light to the world at the same time. Because the world begins to experience out of you, which is the case, it happens in both good and bad ways all the time. In a good situation and a bad situation, that the world begins to experience, which is at the same time, happens simultaneously, happens at the same time. A good person experiences one's own sanity at the same time the person around in his environment, the people naturally experience that because there's the nature. There's some kind of connection taking place at the same time. Unless it's a terrible person, then there's nothing you can do. But that terrible person also begins to shine at the same time.

[09:46]

Spending a long time, whatever, doing a lot of practice, understanding the Bodhicitta mind again and again, hearing it again and again. Their pores are open, their pores of ears are open all the time. So you need to have that kind of sense of opening up to hear the teaching, the sense of practicing the teaching again and again. That seems to be very important. And in that way, the teaching can be preserved. When the teachers begin to see that students are not practicing their true essential practice, and students begin to drift towards more distracting situations, then the teacher changes their place. Because at that level, things are not done precisely into its basic nature.

[10:56]

The basic nature of Buddhist teaching is for enlightenment. It's not for some kind of indulgence in a sense of distraction, in a sense of distraction, in a sense of deception. In many practices, even when there are certain teachers, they don't even teach Powa practice to students. Because the fundamental enlightenment has to come from absolutely liberating the deception. And Powa is again a way of some kind of, it doesn't go to that state. They just get to the point, just sit and do it there. But there are many sources of ways where a person has to have some kind of resting spot. And that resting spot is provided to you in the very first part, that we could say on a very human level.

[11:58]

We have our Zafus, which is a resting spot, from our center, from our sharing together, from our having the breaks in between, and whatever, all these are part of that situation of skilful means. Because fundamentally these are not needed at all. If a person transcends the deception, these are not needed. But as a skilful man, the whole thing which happens is part of the nine yanas. Having a break and hearing the gong and whatsoever, all these are part of the meditation. All these are part of your practice. And having questions and answers given, and having a sangha meeting,

[13:02]

all these are part of your resting moment. All these are part of your practice. The whole thing related to your practice is a practice. Because there is an awakened state of mind which is being, which has been, an outstanding thing is the awakened state of mind, which has been uplifted in the student mind all the time, happening, opening, and things happen and things open all the time. Which is the main function of the basic sanity. Which is the very basic nature of the essence, which opens and happens. In that some sense we could also say that you get a lot and you give a lot. Some sense of situation is happening all the time. And the whole thing is provided for student uplifting, of student wakefulness. The whole dharma situation, retreat, gong, bells,

[14:12]

everything is a sense of wakefulness and a sense of resting. So I'm very happy to see that all of you genuinely from your heart, approaching the dharma, approaching your enlightenment, approaching your basic sanity, a willingness to open and a willingness to wakefulness is a very great inspiration for me to work with you. And I would just ask everybody, please do a very good practice,

[15:19]

because you all have a very good willingness and a very good understanding of a very strong notion of cutting that deception. And now all this teaching which we discussed these last few days, sitting together, the whole situation we created together, something you should create when we are out of this retreat is not to be completely left again and get back to our old mind. As long as you have this sense of wakefulness, things will unfold. Didn't mean that you shouldn't. Now you are absolutely, completely a new person, a changed person, and that now you change your cars and you change your clothes and you even change your house. That doesn't mean you have the same car, same person, same clothes,

[16:20]

but your sense of wakefulness, now there is a difference and there is a willingness in working from that level of wakefulness. That seems to be the main thing in getting to the higher realization. So, it's been really very inspiring to see when the student approached with the basic essential level, then just some kind of pretentious level, which are like all kinds of playing with different things. Pretentious level, we could say, you know, just approaching enlightenment with some stones, you know, approaching enlightenment with some sense of escape, the notion of escape, approaching enlightenment with some sense of, you know, putting some stone and some crystals or whatever, and then thinking that you are going to find enlightenment, you know. There seems to be some kind of deception involved.

[17:22]

Wake up, you know, and have no fear, and you can do it because it's your nature, your basic sanity, the basic sanity, there is some kind of basic goodness, basic sanity, essence in every one of the beings, which is called the enlarged Buddha nature, and you can function that and it's reasonable and it will be wonderful and great. Thank you. So, now let's do a meditation. Meditation. Meditation.

[18:52]

Chö Chö Tö Sön Kye Tö Kön Chö Tsun Tant Tsa Wa Tsun Khya Ne Tsam Pa Khya Su Chhi Dro Kön Sang Gye La Gö Chö Chö Chö Tö Sön Kye Tö I take refuge in the Three Jewels, the Three Roots, and all souls who perish. In order to place all beings in the state of Buddhahood, I give rise to the Supreme Bodhicitta. Sang nyid du ché chen po ri kar po shak chik chak shik la

[19:54]

tathag chen wap pe ma su dri tseu drung lep na dak kyi pe ma ta wü de la shu po ma ni pe ne bu [...]

[20:59]

po ma ni pe ne bu shak chik chak shik la chak di wan pe ma ta wü kyi mo drung kyi shuk pa su om lom sok pa om lom sok pa om lom sok pa po ma ni pe ne bu po ma ni pe ne bu

[22:10]

pa mi jin de wa chok chak shak chik chak shik la chak ko sem pe ma ta wü kyi mo drung kyi shuk pa su om ma sok pa om ma sok pa om ma sok pa po ma ni pe ne bu

[23:12]

po ma ni pe ne bu po ma ni pe ne bu mi jin de wa chok chak shak chik chak shik la chak sem wa pe ma ta wü kyi mo drung kyi shuk pa su om li sok pa om li sok pa

[24:19]

om li sok pa po ma ni pe ne bu po ma ni pe ne bu po ma ni pe ne bu mi jin de wa chok chak shak chik chak shik la chak ko sem pe ma ta wü

[25:22]

kyi mo drung kyi shuk pa su om ma sok pa om ma sok pa om pe sok pa po ma ni pe ne bu po ma ni pe ne bu po ma ni pe ne bu

[26:26]

mi jin de wa chok chak shak chik chak shik la chak sem wa pe ma ta wü kyi mo drung kyi shuk pa su om li sok pa om li sok pa om li sok pa po ma ni pe ne bu po ma ni pe ne bu

[27:36]

po ma ni pe ne bu mi jin de wa chok chak shak chik chak shik la chak sem wa pe ma ta wü kyi mo drung kyi shuk pa su om mon sok pa om mon sok pa om mon sok pa po ma ni pe ne bu

[28:48]

po ma ni pe ne bu po ma ni pe ne bu kyi wa kyi yi du du wa chen re si wan du gyur ne po ma ni li pe ne bu po ma ni pe ne bu

[29:53]

po ma ni pe ne bu dro wa shi gyal ma lu wa ke yi salago pa shok po ma ni pe ne bu po ma ni pe ne bu po ma ni pe ne bu

[30:59]

Self-nature is too beautiful, our Lord Vishwara, white with one face and four arms, with two arms pressed together, holding a carpet and doors, in full lotus posture, wearing silk and jewellery, seated upon a lotus moon seat. Om ma ni pe ne bu Om ma ni pe ne bu Om ma ni pe ne bu We are one of Vishwara, Shiva, and Manasi, of the God's realm with water, with one face, four arms,

[32:06]

and palms pressed together, holding a veena, seated upon a lotus moon seat. Consider your remains in the full lotus posture. Om Mansoha Om Mansoha Om Mansoha Om ma ni pe ne bu Om ma ni pe ne bu Om ma ni pe ne bu

[33:10]

There were Lord Vishwara, Shiva, and Manasi, of the jealous God's realm with green, with one face, four arms, and palms pressed together, holding garments, seated upon a lotus moon seat. Consider your remains in the full lotus posture. Om Mansoha Om Mansoha Om Mansoha Om ma ni pe ne bu Om ma ni pe ne bu Om ma ni

[34:17]

pe ne bu Om Mansoha [...] Om ma ni pe ne bu Om ma ni

[35:20]

pe ne bu Om ma ni pe ne bu There were Lord Vishwara, Shiva, and Manasi, of the animal's realm in smoke covered, with one face, four arms, and palms pressed together, holding garments, seated upon a lotus moon seat. Consider your remains in the full lotus posture. Om Mansoha Om Mansoha Om Mansoha Om ma ni pe ne bu

[36:27]

Om ma ni pe ne bu Om ma ni pe ne bu There were Lord Vishwara, Shiva, and Manasi, of the animal's realm in smoke covered, with one face, four arms, and palms pressed together, holding garments, seated upon a lotus moon seat. Consider your remains in the full lotus posture. Om Mansoha Om Mansoha Om Mansoha Om ma ni

[37:34]

pe ne bu Om ma ni pe ne bu Om ma ni pe ne bu There were Lord Vishwara, Shiva, and Manasi, of the hell realm in slack, with one face, four arms, and palms pressed together, holding fire, water, and a lotus. Consider your remains seated in the full lotus posture. Om Mansoha Om Mansoha Om Mansoha

[38:41]

Om ma ni pe ne bu Om ma ni pe ne bu Om ma ni pe ne bu By this virtue, may I simply accomplish the state of Lord Vishwara, and may all sentient beings... Excuse me. Om ma ni pe ne bu Om ma ni

[39:47]

pe ne bu Om ma ni pe ne bu And may all sentient beings, without exception, be established in that very status. Om ma ni pe ne bu Om ma ni pe ne bu Om ma ni pe ne bu

[40:51]

Om ma ni pe ne bu [...] Om ma ni

[42:34]

pe ne bu Om ma ni pe ne bu And you can take it and give out. Take the suffering away. Give your happiness, and all your strength, virtue, if you can. Try to do that. It is very beneficial. But if you cannot, then just at this time, let your mind absolutely be free, and absolutely relax, absolutely free. By doing so, you get merged, get liberated, get merged into this place of Dharma. kathī jīpe bhūni jīsuṁ te

[43:42]

kusum sūkhi nirūp sātusum Guru Rācchārita teacher, precious one, dwelling within lotus seats with the crown of my head, opening with your great kindness, bestow the accomplishments of loving speech to me. om pe ne bu om könthakis śīdhu kathādiseśvara kathādiseśvara

[45:07]

kathādiseśvara kathādiseśvara and originate care no more of [...]

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