I think... It's not for keeping anything away. What do you mean? I can explain. Quite a few Westerners wonder why an intermediate state after death is described like the deadly features of being terrified. Horrible to go through. A frightening experience filled with intense lights, colors, and sounds. when, at the same time, research done by Western hypnotists say that the after-death experience is very pleasant without any discomfort or hardship. So I ask, are people under hypnosis actually dead? No, they aren't. They're still breathing. Well, a dead person does not breathe. Those hypnotized have only an invitation, not the actual, immediate experience of death, only a flickering mental imprint. The author of this text was an extremely learned and accomplished master of Tibet, rivaling the fame of Longchen Raja and Yipang Rinpoche.

[01:11]

He was also known as Datsangpa, Gottsangpa, vulture nest dweller, because he spent long periods of time in the three places, caves and mountain permitages of the great Drukpa Khaju master, Gottsang Dampo Dorje. There he attained accomplishment. A great and eminent master, he fully comprehended all the teachings of the schools of Tibetan Buddhism. especially Kajiyo and Nyingma. He is said to have perceived the teachings of the eight practice lineages, as well as all of samsara and nirvana, as clearly as something placed in the palm of one's hand. Among his other writings, he also has expositions of the Mahamudra and Dzogchen systems. A great number of explanations and commentaries on the barter states exist. The text here is the most lucid and concise among them.

[02:12]

can be elaborated upon by learned teachers, while at the same time, uneducated people find it easy to understand. All his other works, be they on Mahamudra or Dzogchen, are also unique in this way. Sedley's writings are quite amazing, and the different styles Usually we talk about three aspects, the present life, the bardo, and the next life. In the next life, following the intermediate state, we either wander further through samsaric existence, going to one of the higher or lower realms, or attending liberation and enlightenment. Right now we find ourselves in the present life, or the intermediate state. The bardo state is between the two. Bardo means intermediate state. Sometimes six kinds of bardo states are discussed, but they can be condensed into four basic states. The first, the natural bardo of this life, continues from birth until the time of death.

[03:17]

The second, the bardo of dying, is the period that begins with a fatal illness, but with meeting the cause of death until we finally expire. The third, the bardo of dharmata, occurs when we have fully passed away. Finally, the bardo of becoming is undergone if we have not recognized our nature in the bardo of Darlata. In addition to these four bardos, between birth and death during this life, we have two more, the bardo of meditation and the bardo of dreaming. The bardo of meditation is the experience of the meditation state. The bardo of dreaming is the dream state during sleep. Literally, the baro of this life means born and remaining. We have been born from our mother and have not yet passed away. It is the period between birth and death. Here at the important point in the daytime is the baro of meditation, which depends on receiving the aural instruction from a master and training oneself therein.

[04:19]

Then, during nighttime, one trains in the baro of dreaming. If in this way one remains in the bardo of meditation throughout day and night, need one worry about any of the other bardo states? Being adept in the bardos of meditation and dreaming is sufficient. Nothing more remains to be done. But without reaching some degree of stability in meditation and the ability to recognize the dreams, then I am sorry to say one cannot avoid enduring the bardo of daioh. But what such a practitioner, on the other hand, is liberated into the expanse of primordial purity during the bardial dying? He departs through the secret pathway of Vajrasattva before expiring. If one is not stable at that point either, one will arrive at the Bardo of Dharmata. Here the natural sounds, colors, and lights manifest. Dharmata means nature, the unconditioned. The sounds, colors, and lights are unconditioned. They manifest, yet they are devoid of a self-nature.

[05:23]

If one also lacks stability in the bardo-dharmata, sadly enough, one will wander further down into the samsaric circle, seeking another rebirth within the six realms. As I mentioned earlier, being liberated into the expanse of primordial purity at the moment of death is best. At this point, one will go through the experiences of appearance, increase in attainment. The first of these three experiences, the whiteness of appearance, occurs with the descent of the white element obtained from one's father. The second experience, the redness of increase, occurs with the ascent of the red element obtained from one's mother. The third experience occurs when these two elements meet at one's heart center. The third experience is the actual moment of death. What follows the moment of this third experience is the fourth experience, the so-called ground luminosity of full attainment. A scripture states, then dawns the unconditioned wakefulness of bliss and emptiness.

[06:25]

The wakefulness is empty as well as blissful. And if one can recognize it, it is exactly the Mahamudra of bliss and emptiness. The Mahasandhi... the Mahasalini of awareness and emptiness, or the Mahabdhamika of appearance and emptiness. In the Mahamudra is emphasis on bliss and emptiness. In Dzogchen is rikpa and emptiness. In Majjhimika is appearance and emptiness. It's quite technical. In most cases, however, following the three experiences of the whiteness of appearance, the redness of increase, and the blackness of attainment, One's consciousness, also called prana-mind, faints in the black experience of the white and red elements. This is a very good one. Prana-mind. Prana-mind. Prana-mind. Prana is the inner air. It's always like the vehicle of the mind. According to Alexandra, there's very subtle air, karmic air, prana.

[07:27]

one's consciousness, also called prana-mind, faints in the black experience of the white and red elements meeting together in the heart center. This moment of unconsciousness is for all ordinary people simply an oblivious state, lasting for the most part about three and a half days. On the morning of the fourth day, manifestations suddenly unfold as if the sky and earth were rent asunder. One has been unconscious, totally oblivious, not noticing anything up to this point, so one will wonder what happened. Conventionally, this is a three days duration. but there is actually no fixed measure. For those familiar with meditation, it lasts for as long as their meditation state, the duration of non-distraction from mind-essence. For people without training in recognizing mind-essence, these days just flash past. For those with virtue and evil on equal measure, the duration is approximately three days. What actually happens at this point is that the fourth experience, the grand luminosity of full attainment, is not recognized and one falls unconscious.

[08:38]

That happens for most beings. Quite a few people suffer at this moment due to their intense panic and fear of death. A cry of anguish follows, then they lose consciousness. After the passing of three and a half days, one awakens from this oblivious state wondering, what has happened to me? The consciousness then leaves the body through one of the eight or nine apertures. It seems quite strange that the mind, which is without any concrete substance, must leave through an opening of the body. If the mind departs through the top of the head, it is said that one goes to the higher realms, or continues on the path of liberation. In fact, there are several openings on the top of the head. One leads to the formless realm, another to the realm of form, and yet another to the pure lands. After the consciousness has separated from the body, it will, in the bardo of becoming, go to one of the six realms in keeping with one's individual karma. According to the system of praline sutra, everything happens within a span of 49 days.

[09:44]

The peaceful deities manifest in the first week, the wrathful ones in the second week, and so forth. But actually, nothing is definite about those days. For some people, everything just flickers by. For others, it might happen slowly. Time and occurrence remain unfixed. On the other hand, if one is a trained practitioner, one will recognize this is the experience of appearance. When the whiteness appears bright and vivid, And when the experience of redness occurs, one will know, this is the redness. Finally, when everything goes black, one will acknowledge, this is the attainment, the blackness. After these three experiences, one will also recognize when the ground luminosity of full attainment manifests like a lamp within a vase. At first, there is an instant of fainting, while the 80 inherent thought states cease. Nothing accompanies the cessation of all thought states but non-conceptual wakefulness, awareness-wisdom as bright as a lamp in a vase. It is cognizant, non-conceptual and remains one pointedly, the union of luminosity and emptiness.

[10:56]

That is the ground luminosity, which is like a mugger. This means that dharmata, self-existing wakefulness, is like a mother. The recognition of it, which one's master has pointed out, is like a child. At this moment, the mother and child reunite. The traditional analogy is like a child jumping into its mother's lap. People who are experienced in such practice understand this, and everything stands and falls with that understanding. At present, the vital point in our practice is to recognize the nature of awareness. We hear statements such as, recognize your awareness, or he has recognized Rigpa, the awareness. Having recognized awareness during one's lifetime... Pure awareness, particularly in California. The key point here is to remain in it, to refrain from losing its continuity. At this instant of the sensation of the 80... Secession. Secession.

[11:57]

Secession. of the 80 inherent thought states, self-existing wakefulness is vividly present, like pure and refined gold, the purity by itself. One can recognize it fully and completely. That is how it has been taught. This moment has been spoken of as one instant makes the difference, in one instant complete enlightenment. In the moment of recognition, one can attain full enlightenment. That is the meaning of, the best practitioner attains Buddhadharma and the Dharmakaya at the moment of death. If one cannot recognize in that way, however, the next bardo, the bardo of Dharmata, will manifest. After the elements and the consciousness have dissolved into space, the stages of space dissolve into luminosity. Luminosity dissolves into wisdom, and wisdom dissolves into unity. Unity here means the peaceful and wrathful deities. Following that, unity dissolves into spontaneous presence.

[13:00]

This is like going into Dzogchen. In Dzogchen view, you see that the consciousness dissolves into space, the space dissolves into luminosity, luminosity into wisdom, wisdom into unity. These are in Yeshe Lam. When you get Yeshe Lam, these are what is explained state by state. Spontaneous presence refers to that which is originally or inherently present within the ground of primordial purity. Some people wonder, where do all these deities and lights come from? They are manifestations of the wakefulness of spontaneous presence. In the practice of Togal, as well as in the Bardo of Dharmata, many deities appear. Those deities are dharmata. They are not conditioned entities. That's why these deities, to really recognize the nature of these deities is to realize the practice of Thergal induction. If you understand the Thergal induction, then you know the nature of the deities.

[14:04]

Because these are luminosity mangas. But until then, if you do not recognize, then you have to just do that meaning, just weakly consider them as like Buddhas. Like, you know, when they appear, you consider them, oh, they are my projection, they are my mind, take away from you, they are Buddhas, you know, that kind of thing. But if you really recognize them as Toga, then it's quite a different precision. That's why in the Tibetan book of the dead, on the tradition of the six fathers, when the father Dhammata practice comes, it's basically Toga. In fact, if you attain the practice, it's that just now you can see, if you're perfect, really perfect, just now you can see the powers. Just now. It's all there. You can see it's everything. Once you're really perfect, then there's no really death. No questions. And no questions. The best thing is to realize, turn down, perfect. No questions. What is important here is to keep a little cap on these three parts.

[15:09]

Part of moment of death, or part of painful part of death, or painful part of moment for death, or moment of death is all one. That part of dharmata, that part of the coming is here. It's important to maintain some of these external views, that is the business. But this is, by the way, this teaching was given by Tukul Ugyen, who is a very important Mahavanchu pastor. He's like a teacher to Chanakratas. He's a Chanakratas teacher in that business. And he's very, he's good on both, you know, he's doing this body, he's got both absorption and also Mahavanchu practice. And it's his introduction to this telekinesis around the... So this is the introduction. I thought there are some important points here, so that's why I thought it would be interesting. You find it interesting?

[16:11]

Yes. They are not conditioned entities but are of an unconditioned nature. having neither flesh nor blood. I will explain a little bit later, at some point, I mean, this is what I have to do. I want to explain what nirvana from consciousness to space, from space into what? Luminosity. And luminosity into? Wisdom. Wisdom. And wisdom into unity. Then also comes, by the way, according to the Dzogchen, actually at one stage, all the You see, Dhammakaya, Sambhogakaya, peacefulness, they come at different levels. All simultaneously they manifest. Also it manifests with the six realms all together. This is actually very few Doctrine Masters can explain. Very, very few people can explain, actually. I think there is probably now Someone who can really clarify this point is like Khyentse Rinpoche.

[17:18]

He is probably the only one. Nyoshi Khyentse is very good. He is really hard. But he even says that there are seven points which are so incredibly infinite. So I hope to explain to you a little bit because I think it's important for us to understand because But anyway, this is just introduction. Having neither flesh nor blood, they consist of rainbow lights. The key point in the bardo of dharmata is simply to rest in awareness, no matter what happens, and to be able to embrace everything with the mindfulness of awareness wisdom, without losing its continuity.

[18:23]

Without such ability, this bardo lasts no longer than a few flickering moments. The son of Kacchapdorji. Kacchapdorji. That's one of the Karmapas. The 15th Karmapa was known as Dungsi Yampa Rinpoche. He wasn't much of a practitioner at first, but as he... Dungsi Yampa Rinpoche, yeah. In Tibetan, I'll pronounce it for you. He wasn't much of a practitioner at first, but as he was born in the bloodline of the Karmapa, he was possibly a gifted being. He was also the brother of John von Kriposche, the second Quantrill. While working in Lhasa, he fell very ill and almost passed away. With medical treatment, he came back to life in the presence of his brother, Jango. At that time, he received the key points of oral instructions from his brother and was able to clear away all doubts and misconceptions. During the remaining months of his life, he trained so diligently and enhanced his initial recognition of the nature of awareness to such an extent

[19:29]

And when he finally did pass away, he died in the recognition of mind-essence. Now there are certain expressions. These are different translators used. Awareness here means Rigpa. And mind-essence is the nature of mind. You know? Slightly different terminologies, different kinds of things. This is not the present Jambudana Rinpoche, but his predecessor. Just now Jambudana Rinpoche, the third, three generations. Three days before dying, he told Ganga Rinpoche, when I die now, I will have no trouble whatsoever. None of these experiences will be able to harm me. Ganga Rinpoche later told me about it, saying he was a politician his whole life, practicing little, but his intense diligence during the last month brought him extremely good results. Because Brother was a politician, so Ganga Rinpoche and Dev stood out. Bardo teachings may sound very fascinating and colorful, but the vital point is one's individual practice right now.

[20:45]

Why have medicine when sick if one doesn't use it? Without training, our studies become mere intellectual understanding. If study were to be sufficient, we could simply lean back and read a book about Dzogchen. In fact, there is no way around actual training. The reading of the liberation through hearing of the bardo allowed for a dead person, according to the system of Haini Shito, is to remind a practitioner who already possesses formal training. It is definitely necessary. The most important point is that the reader be someone close to the dead person, one with shared samayas. If the deceased becomes irritated with the reader, there will be no benefit. The two people should at best share the same teacher and be compatible. In that case, there will be tremendous benefits. On the other hand, without formal training and recognition of mind essence, one will be unable to attain stability in the barter state.

[21:48]

A person who never recognized his mind essence will, in the first place, fail to cut through the fear and misery of dying. And when later the intense and overwhelming experiences of the sounds, colors, and lights later occur, he will be paralyzed by fear. The sounds will roar like 100,000 thunderclaps, and the light will shine more brilliantly than 100,000 suns. It is not just a dim, glimmering light. Those are the sounds, colors, and lights of the bardo of Dharmata. Accompanying this overwhelming display, some simple, cozy and comforting sounds, colors and lights also appear to lure one down into the realms of samsara. One will feel drawn to them. One must therefore attain at least some degree of stability through practice right now. People with no training at all can find some benefit here. There is a story about an old lady from Golak in East Tibet about this topic. During a ceremony which she had invited a lama to perform at her house, she saw a painted scroll of the peaceful and wrathful deities and exclaimed, "'What kind of terrible divinity is that?

[22:55]

It has a body of a human with the head of a snake.' The lama answered, "'Not at all. It is the snake-headed goddess.' the last of the hundred sacred deities to appear in the Bardo. It is your own innate deity. Later on the old lady died and went through the terrors of the Bardo. Finally the snake-headed goddess raised its head, which was the size of Mount Sumeru, and sent forth a tongue swirling through space. At that moment the old lady recognized it and thought, this must be the snake-headed goddess which the lama mentioned. I take refuge in her. The story ends with her being guided to the path of liberation. So there is also some benefit for ordinary people from hearing these teachings. In East Tibet, it was a tradition to read the liberation through hearing in the bardo aloud for people during the 49 days after death. Many families invited a monk to stay for seven weeks in order to make offerings and read the text aloud slowly once a day. This will definitely benefit the deceased. It is also important to have confidence in these teachings and to develop the determination to be clear-headed in the bardo so that one will recognize what takes place.

[24:04]

One must have confidence, otherwise all will be lost. At best, one should receive the pointing out instruction to recognize the nature of mind from a qualified master. Success in the bardo comes from applying one's present practice of mind essence at the time of death. Only training dispels the confusion arising during the bardo state. That is why one must practice the stages of development and completion right now. Recognize this, and then one will experience what one is already familiar with. The profound and skillful means of the Vajrayana teachings do not involve imagining the presence of something non-existent, pretending that something is what it is not. Rather, the deities are an expression of one's spontaneously present wakefulness. They are automatically there, inherent in one's nature. The teachings say, spontaneously present wakefulness manifests within the primordially pure essence. What is primordially pure essence is like a mirror, and the manifestations of the spontaneously present wakefulness are like the reflections appearing within it.

[25:13]

That is the essential reason for practicing the development stage right now. Some people say, what is the need for the development stage? It is all a fabrication anyway. Later on, when the spontaneous presence manifests, it will be evident what is false and what is real. The whole reason for receiving Bardo teachings has been traditionally described as that of connecting a broken water pipe. By training right now, one will be able to continue the flow of practice through the Bardo state to the following life. In the Dzogchen system, Bardo training is indispensable. If one has already reached perfection in the practice of Chögyal , then there is no need for Bardo teachings. In this age, however, life is short, diseases are many, and diligence is feeble. Although one may have entered the path of the great perfection, without attaining stability in one's practice and not being able to know whether the time of death will arrive suddenly, one definitely needs the instruction on how to connect the broken water pipe.

[26:17]

One will then be able to attain enlightenment in the bardo state, to proceed to a pure Buddha field, or at least gain a rebirth in one of the higher realms. So these are necessary teachings if one meets an untimely death. When practicing them, one must have confidence, trust, and be free from doubt. This teaching is like a guide leading the blind in the right direction. To take the hand of such a guide, one needs trust. Without trust, one might lose one's way. With trust, one will reach the destination. This master's words contain no deception. He wrote this teaching based on the tantras and oral instructions. He did not merely invent it himself. Finally, but not of the least importance, the complete teachings on how to practice during the different bardo states should be received from the master endowed with the tradition of oral instructions. That's the instructions. Salutation to my Master.

[27:33]

Utterly pure since the beginning and endowed with the twofold purity, Dharmakaya is devoid of all the fabrications of existence and peace. Its natural radiance manifesting without obstruction, unhindered as the play of the peaceful and wrathful ones. Sambhogakaya is endowed with the five wisdoms. Through countless emanations, taming beings in manifold ways appropriate for those to be tamed. Nirmanakaya is endowed with a treasury that fulfills all wishes, the master who is their inseparability, the Lord encompassing all Buddha mandalas. I worship as indivisible from my own mind. In the essence of the primordial purity of samsara and nirvana, appearance and existence, are no such words as birth or death, joy or sorrow. How pitiful then that those with unrealized minds undergo numerous miseries, trapped in the hollowness of endless and confused experiences. In order to liberate them through manifold, skillful means, the forefathers of the practice lineage have indeed elucidated countless supreme instructions on the bardos as an essential extract of profound and extensive teachings.

[28:49]

How could there be something to say and what would be the need for an ignoramus like myself to utter anything which could exceed them? However, since you, a wise person, have asked me, I shall simply repeat what our forefathers have taught In general, all sentient beings dwell exclusively within bardo states, from the initial ground of confusion until realizing the final enlightenment. All the phenomena of ground and path can, therefore, be simply labeled bardo. Still, ordinary people regard the bardo as being no more or less than the terrible state of the intermediate existence. In the instruction of liberation through veering in the bardo, according to the Nyingma school's secret mantra, and in other texts, six kinds of the bardo's are defined. Within that classification, the one called the meditation bardo of samadhi did not fit into the thinking of some scholars of later times, who seem to have refuted it in various ways.

[30:00]

But if all phenomena of samsara and nirvana are of the nature of the bardos, why cannot the meditation state then be called bardo? Moreover, crossing the dangerous pathway of the bardo given to the Dakini, Tashi, Tashi, Seringma, Seringma, you know, Seringma, by Lord Milarepa, also discusses the general way of guidance in terms of the six bardos. His manner of defining the meditation bardo of samadhi, in particular, does not differ from that of the liberation through hearing. Thus, the Sarma and the Nyingma schools agree in their viewpoints. Sarma is the new school, new tantric school. Generally, all the root texts contain various definitions and ways of guidance for the bardos. For instance, the three bardos known as the natural bardo of this life, the painful bardo of dying, and the bardo of dharmata becoming have been taught, as have the four bardos of the four kayas of union, self-aware wisdom, timely nature, and unmistaken interdependence.

[31:03]

There are as well many other systems such as the six bardos of this life, dream, meditation, dying, dharmata and becoming. Here in this context I will explain the bardo teachings of terms I myself have been familiar with. By combining the key points of what is common to both the sarma and nirma schools... Sarma is kajusakyagilu. Nirma is nik. I will condense them under these four points in order to make understanding easy. One, the natural Bardo of this life. Two, the painful Bardo of dying. Three, the luminous Bardo of Darmata. Four, the karmic Bardo of becoming. Each will be explained by means of identifying their essence, explaining in detail their matter of manifestation, and pointing out how to apply the instructions. Okay. That sounds like a good step. But only my, how would you say, reservation is that it may be a bit, but it is quite good.

[32:09]

I mean, the original text is excellent. What I mean is, for you, it's... At least, just try it out, how it works. Now we come to the natural part of the sky. Identification. What is meant by Bardo of this life? This refers to the period beginning with emergence from one's mother's womb until one is overcome by a cause of death. Way of manifesting. How does the Bardo of this life reveal itself and how is it experienced? It appears in individual ways due to the differences between realized and unrealized beings. That is to say... Okay. Charlie, can you come? Go ahead. Identification. What is meant by the bardo of this life?

[33:10]

This refers to the period beginning emergence from what is mother's womb into what is overcome by a cause of death. The way it manifests. How does the bardo... We do visualization to purify that we have the pure form and we do mantras to become the pure self. It's not that the nature itself is like a, you know, like a mango jamboree. Since their thoughts manifest as the point of dharmata, primordially everything is, right now it appears as, and finally it is literate into the state of being, the nature of the three khyanas. This is called all-encompassing purity of appearance and existence. and also the wisdom wheel of whatever is experienced. Paul Concho and others... and others have called it by such names as the bardo of the four kayas of union or the bardo of self-cognizant wakefulness and so forth.

[34:29]

The meditation bardo of samadhi mentioned here, mentioned before, is also included herein, and therefore does not need to be explained separately. Those who have not realized that this is so, the ordinary and ignorant people, follow their tendencies, bad habits, deluded experiences and solid fixations from birth, continuously, until catching a fatal disease, They regard the unreal to be real and expect the impermanent to be permanent. They confuse the painful with the pleasant, clinging thereto and completely waste their lives away with nothing but the futile and deludedly attached activities of the eight worldly concerns. Eight worldly concerns are attachment to gain, pleasure, fame and praise, aversion to loss, pain, bad reputation and blame. or with subduing enemies and protecting friends, attachments to self and aversions to others, feeling incomplete and unsatisfied, hoarding and guarding, rearing and looking after.

[35:40]

Since this is in fact what most people experience, the nature of the bardo of this life does not transcend that. Also, at nighttime, their corpse-like suite of stupidity, not embraced by any of the key points of oral instructions, resembles that of a mindless animal. Moreover, from within the suite, the manifold dream experiences of double delusion appear and sail by, so that the dream bardo of habitual tendencies also comes within the bardo of this life. The sutra of the noble source of the precious one states, but power of attachment to wrong thinking, all beings are completely tossed about in this samsara. The person who understands the quality of quiescence sees the self-existing Tathagata. He will fully perceive the supreme qualities of peace. Thus the differences between realizing and not realizing is extremely great. Instructions on bringing the bardo of this life into the peg

[36:44]

The oral instructions of the Nyingma school teach that one should exert oneself through the teachings on cutting doubts and misconceptions through learning and contemplation, like a swallow entering into its nest. Like a swallow entering into the nest. Being at first very careful, but later when seeing no enemies flying directly to the nest, free from doubt and hesitation. How does one do that? First one must search for a qualified master and serve him sincerely in many pleasing ways, being free from deceit in body, speech and mind. One should properly receive the three sets of precepts that are the foundation of the doctrine, or the life-power of the path. and should then observe them without being tainted by any tiniest stain of violations or breaches, faults or downfalls. Actually, if you'd like, I can explain all these terms also, the three sets of precepts.

[37:48]

Would you like, Fausto? Yeah. Then? Studying and reflecting upon all the stages of the vehicles of sutra and tantra without prejudice, one should cast away any partiality and clinging to a certain school of thought. If one goes astray, becoming attached to great learning, one will merely pursue words of sophistry without understanding the actual meaning. One should therefore take to heart and apply to oneself whatever one has learned. The oral instructions of one's master alone embody the root of all learning and reflection, so one should understand and have no doubt about these oral instructions in their entirety. By not abandoning worldly pursuits, one squanders this life, Whenever there is a number or something like this of a number, you let me know. Okay? Okay. By now abandoning worldly pursuits, one scorned his dislike. Therefore completely sever attachments and ties and remain in secluded mountain dwellings.

[38:51]

Yet, unlike the birds, deer and animals in such secluded places exert body, speech and mind in what is virtuous. Give yourself no cause for regret and gain the confidence of not falling prey to ordinariness, indolence, and non-dharmic actions for even a single moment. Although one may have understood the nature of emptiness, one should, with firm trust and confidence in the unfailing interdependence of cause and effect, Let this one, for example, the three vows or the three precepts are interpreting that on Damsom. They are the Hinaya Vows of Individual Liberation, Mahayana Training of the Bodhisattva, and Vajrayana Samaya of the Viti Direct. Although one may have understood the nature of emptiness, one should, with firm trust and confidence in the unfailing interdependence of cause and effect, refrain from belittling the importance of virtue and evil, and train oneself in a combined view and behavior that accords with the works of the victorious one.

[39:59]

In particular, since all the crucial points of the following bardos depend upon this present one, If one does not gain the power of acquaintance with practice, or one has the freedom and leisure to do so, during the time of this bardo of this life, it will be too late for regrets when, arriving at the point of death, one's strength is ruined out. It would then be, as Orkin Rinpoche has said, those who feel they have plenty of time get busy at the time of death. They feel a strong regret, but it seems far too late. Those who feel they have plenty of time, get busy at time of death, and then they feel strong regret, but it seems it's far too late. It is therefore essential to train oneself in the Bhardas from this very moment on. Having practiced the oral instructions of the Dharma door, one has entered in accordance with one's particular destiny and inclination, one should bring one's being to maturity and liberation.

[41:04]

First of all, one should be sure to receive the stages of the Reikin Empowerments, be they condensed or elaborate. Empowerment, as most of the masters of the present dark age perform with their children, and the way it is received, rarely accords with the tantras and the tradition of the Vidyadhara forefathers. Many alums... Vidyadhara forefathers. Many alums perform the Empowerments to amass wealth or for the sake of advantage and fame. Also the disciples... Also the disciples, those making requests, hope simply for a benefit against temporary harm, such as sickness and demonic influences, or to gain presbyter companionship for entertainment, or simply to see what's happening. Besides receiving the empowerment of these attitudes, they lack the substance of pure faith, receiving they cannot get even a fraction of the transmission of the nature of empowerment.

[42:08]

And sure, in this way, where both master and disciple are involved in an empowerment of deceit, childish play and parody, there is obviously no means for righting the person's mind. In the meeting between a genuine vessel and a lixar, There is the poetical expression for a qualified student and the authentic teachings. In the meeting between a genuine vessel and elixir, it doesn't really matter whether or not the superficial empowerment... Genuine vessel is the qualified student and elixir is the authentic teachings. It doesn't really matter whether or not superficial empowerment articles are placed on one's head. When the wisdom of the nature of the empowerment has dawned within one's being, that is the ultimate receiving of a true empowerment. In this way, when Naropa awoke from fainting, after being struck by the shield to look his hand, he had realized the ultimate nature of empowerment.

[43:14]

You see, you know what happens... Telopar did not... Telopar is the master, Naropa is the disciple. Naropa's disciple is Marpa, Marpa's disciple is Milarepa. I think there are many versions to the story, but the best version that I like is this one. Telopar did not teach Naropa at all. He just took you through twelve tribulations, but I think finally I think Dalopa asked I think Dalopa asked his master I mean introduce me to nature mind or give me teaching or something he must have said and then Dalopa got rather angry and took his sandal and hit him here many times kept on hitting him saying haven't you still got it

[44:18]

happened to keep on eating, and it culminated in him completely fainting. When he woke up, he had become completely relaxed. Of course, as I always say, it's not a particular brand of slipper, not a particular delivery at a particular point of your channel or some spot. Now, Jog to 50. Transmission. That's the embalm. You know, actually, what is important, really, you know, you know the hat, unfortunately these days it's become huge brocades, but you know the hat, the Dambopa's hat, you know, it's what? It's Milarepa's shoe. Milarepa's shoe. That's... Okay.

[45:20]

Or, like the word in Vajrakana, Vajrakana, who was given an apple by the great Pandita Sri Shinga. Sri Shinga. Vajrakana is the great Dzogchen master, Vajrakana. And he was given an apple by Vemana Mitra. What is his here? Sri Shinga. Sri Shinga, yes. Sri Shinga is believed to be a master from China and supposed to be also one of the forefathers of Zen. And through that gesture... Some say it's from Indochina, Thailand, some say it's from Thailand, others say it's from China. It's very great, Master. He was teaching both the Guru Rinpoche and Padmasambhava. And through that gesture of giving, obtain the entire dhoktun empowerment of awareness display. Awareness display, request. Awareness display. It's good to get what the translator is trying to say in the translation.

[46:25]

Awareness display. Whenever the italics things you tell me, okay? Awareness display. Awareness display. I think it's non-existent. Awareness display. when Kirtan Sonam Lama conferred empowerment on Machik Labdron. Machik Labdron. He was the teacher of Machik Labdron. Machik Labdron is the one who started the Chö tradition. Which page are we? We're on page 42. Okay. All right. Kirtan Sonam Lama referred empowerment to Machik Labdron. As well as countless other examples. Fortunately this is in the story. That's what happens in tradition, because you know the story. As well as countless other examples in the life story. Basically, if you really were a good student, you should know all the stories, including the tradition.

[47:26]

Of the Siddhas. Open the windows. The point is, once you want to emphasize only the measurement, how that receives a certain empowerment, rather whether or not it has brought oneself to maturity, concerning the actual liberated instructions, by simply listing the teachings... See, this is the traditional... This thing is... The oral instruction is to, no, oral transmission is to connect you. The empowerment is to ripen and mature you, and secret instruction is to liberate you. That's why it's liberating. First, Lama gives oral instruction, which is to connect you. Then he gives empowerment, to ripen the seed of the Buddha nature. Then he gives secret instruction to liberate you. That's the three methods of transmission.

[48:30]

That's called, last called, the cupidation. Concerning the actual liberating instructions, By simply listening to teachings one has managed to request and receive, one's mind is surely not liberated. Ample proof exists that such a risk can hardly cause one's pleasures to diminish even in the slightest, or make one's ego-clinging and attachment decrease one bit. It is therefore generally important to observe one's thoughts consistently in ways that would allow one to correctly manifest the signs of the path of whatever teaching one is practicing, or at least to gain some confidence in one's words.

[49:45]

Although there are indeed a countless number of different instructions, in short, if one as a practitioner follows the profound path of the Six Doctrines, which are in Tibetan language, should you can be Narottchudruk, or Six Doctors of the Path. That's the Chudruk is according to Mahamudra tradition Kagyu, and Path and result is Lamde according to Sakya. One should then exert oneself with firm diligence in the practice of Tummo, which is the live pillar of the Path. In that case, by means of the training in the steady channels, moving wind and arranged essences. It's also known as Nadi Prana. One should concentrate on the key points of the supreme path of the unconditioned co-emerging wisdom, the union of bliss and emptiness.

[50:48]

One should thus reach the perfection by fully exerting oneself in ways that brighten the relative body composed of the elements into the nature of the pure rainbow body and by accomplishing within the lifetime along the united state of two kayas. And what are that are of one taste in the non-arising space of Dhammakaya, the ultimate Essence of cognizance. If one is a practitioner of Dzogchen, then Dzogchen has, in general, the outer mind section, the inner space section, the secret instruction section, and the most secret unexcelled section, Other classification. As well as innumerable other classifications, such as the ati, chiti, and yanti sections.

[51:54]

Those are all talents. Make sure all the key points are included within, too. If you want, I see what the transcript is. Chiti. Chiti. Chiti. In short, in short, all the key points were included within two, the trecho practice, awareness, emptiness, direct body emptiness, turgal practice of appearance and emptiness. No matter which system of karma or terma one... Karma is the aura transmission, terma is the revelation teachings. These are the two main forms of transmission Dzogchen teachings, karma and dharma. No matter which system of karma or dharma one enters, one should first of all receive... For example, in Dzogchen, the whole collection of karma is called kamma, which Dujumma Rinpoche later compiled.

[53:02]

It's about 40 volumes. Karma is where all the Dzogchen tantras are. Now, there's going to be a book which you must all get, in fact, I'll get it for you, and it's by Dujma Bhatia, it's called History of Nyingma Path. History and the Fundaments of Nyingma Path. It's about 1500 pages. Oh, boy! And this is something that you should read. And there, all the different things are there. So, the karma, it's all the different Dzogchen tantras. Oh, maybe, some point, not now, but when the weekend is over, There is a short essay that is gathered together on Nyingma history, a short one. Maybe I'll go through that with you, so that you have some basis of the basic teachings. That essay I have included everything in it. It's about 15, 16 pages, everything. History as well as all the fundamentals of Nyingma.

[54:06]

All right, so the term is written... No matter which system of kamma or ternal one enters, one should first of all receive the complete instructions from an eminent master. In a secluded and unpopulated place, one should then abandon the ninefold activities. Ninefold activities of what? Three of the body, three of the speech, three of the mind. Three good, bad and neutral. Good, bad. Abandon the good, bad and neutral of the body. Good, bad, neutral of the speech and good, bad, neutral of the mind. The mind, this is in Dzogchen, especially in Dzogchen practice of Therga, this tree of the nightmare. This is really the deep rest.

[55:08]

It is secluded, no populated place, when she can abandon the ninefold activities and make the separation of samsara and nirvana. If one then practices continuously day and night... That is through Rushi, separating samsara and nirvana through Rushi. which will be explained in another section. If one then practices continuously day and night without mixing what one has practiced with any other activity for even a single moment, one will in that very body realize the Dharmakaya state of Samantabhadra. In this regard, people can be divided into nine categories of three higher three medium and three low capacities. The highest of the superior type is liberated simultaneously with the receiving instruction, just as a knock on a snake is spontaneously released. This was the case of the great Vijudhara Garbhata, the first human jokta master. The intermediary of the superior type is liberated after whatever occurs has dissolved into the Dhammata, just as snow falls into lake.

[56:19]

This was the case of those who attained the Vajralight form of the rainbow body, such as Manjushri Mitra, Sita Singha, Virmala Mitra, Padma Kauravas, Padmasambhava and others. The inferior of the superior death, just as ice melting in water, must exert himself for a long time in the instruction and through which his deluded tendencies gradually decrease and his material body becomes liberated into the body of light. And this was the case of Nyanben Tingzinzangpo and Chetsun Singavanchu and two lower Nyanthuyan brothers and others who attained the Kachi without discarding this body. Kachi is the ability to depart from the realms of the enlightened beings at the time of death without leaving the material body behind. In short, all of those who reach the perfect accomplishment within the lifetime through the profound teachings of Mahamudra, or Dzogchen, or Lamde, the second tradition, or Jodh, or Shijie, or Chö.

[57:32]

The teachings of the different lineages brought to Tibet by the great masters such as Gurumutti, Bharatana, Vimalamitra, and Marpa, Chung, Chungbon Nanjo, Atisha, Ndromelotsava, Ugerpa, Padmasambhasange, and Machikdavit, these are these teachings, and so forth, are liberated into that very body without having to go through the following path. That is the measure of having perfected the practice of the path of this life. These days, however, there are extremely few examples of this kind, no matter where one looks, be it in the Sama or Nyingma school, In any case, without falling under the power of distraction and indolence, one should concentrate exclusively on the main part of the practice, whether Mahaludra or Dzogchen, and apply the teachings on dream and luminosity in one's practice at night time.

[58:39]

the teachings on illusory body and bardo during all the breaks, and the visualization and recitation of the guru and yidam at the beginning of the sessions, as well as dedication and aspirations at the end. In brief, one should in general avoid dissipating one's three doors into ordinary confusion. In particular, from this very moment on, one should persistently keep in mind and familiarize yourself with all the practices of the following Varnus. That is the essential key point, which alone is in harmony with the views of all the Sarna and Yidma schools. Having obtained the complete freedoms and riches like a wish-fulfilling gem, as well as finding a spiritual guide and profound teachings, one is still distracted by the fascinating spectacle of samsara, and thus attainment of the permanent goal is as rare as stars at daytime.

[59:41]

If enlightenment is not attained during this short time, while the sand castle body and small child's mind are together, although one lists one hundred things learned and understood, this will not help in getting free from the action of samsara. Remaining lazy while one has perfect freedom. One will agonize with regret when the unavoidable lord of death arrives. Staging one's own disaster like a madman drinking poison. Thus the part of his life is manifest. That's the end of the part of life. It's extremely compact. It's very good actually, isn't it? I think it's sometimes also traditional teachings as well. That's why I choose from traditional teachings certain texts and certain things which are palatable. And this is a very good point. And since with my own teachings it gives you a certain amount of, how do you say, fluidity, latitude in your mind.

[60:44]

So this kind of gives it a much more, how do you say, depth. And then in the Pardo of Worse, for the Pardo moment of death, in the Pardo of Life it says, now when the Pardo of Birth is dawning upon me, I will abandon laziness for which life has no time. And the undistracted path of study is through listening and hearing the wisdom, and through reflection meditation, which is called wisdom of reflection meditation, and called wisdom of reflection and contemplation, and then wisdom of meditation and application. These are three wisdom truths. Enter the abstract path of study, reflection, meditation, and making projections and mind the path, and realize the three kaya, the essence, nature, and compassion. Now that I have once attained this human body, there is no time on the path of 921. Making projections, mind the path, and also there is this one line maybe missing from there.

[61:53]

Please, let's... So that's the essence. Clear? Basically means the whole practice for life. So we can stop there. We just complete the whole natural part of this life. This is lovely. Let's memorize this one. Those who feel that they have plenty of time to get... Those who feel that they have plenty of time get busy at the time of death. That's the first line. Second is, they then feel strong regret, but it seems far too late. Also, as the great Sakyapa Master Kota Koryanthi said, human beings spend his life preparing, [...] and meet next life unprepared. Okay, so that's more. Since this teaching, which is related to death and Argos, is primarily

[63:17]

It's supposed to be connected with the Doctrine and Covenants as we are all entering into the part of the Ishirama. And as I mentioned in the circular, I will try to refer to the Doctrine in relation to the part of the teachings. And I want to say that, first of all, the Tibetan Book of the Dead, which is what is known as the third book of liberation upon hearing the pardos. Pardo, by the way, generally the term pardo means the intermediary state. That is, after this life, before you take on a new birth, In between is known as Pardo, generally in Tibetan language. Generally speaking, there are three, this line, Pardo, and next line. In our daily prayers or practice, we say, in the prayer to Gurmukhi, for example, we say, the embodiment of all Buddha's past, present, and future, incomparable Tsar and Lama, I pray to you.

[64:42]

In this line, in the next, and in the Pardo states. that means your compassion. Now I need your blessings continuously at all times. Let this liberation upon hearing in the Pardos known as Pardo Tullo I think in the earlier discussion, the group in that session, I think Christy went over some of the basic materials in which it said that, for example, the term of the title of the Tibetan Book of the Dead was not an original title. It was coined by Dr. . And so what I want to say is that this Tibetan Book of the Dead is also from the Dzogchen tradition. that it was discovered by a very great captain. He was channeled by a very great captain called Karmali.

[65:49]

Some people mistake. There's a kind of a Sikkimese joke which can't be repeated. Sometimes, even among the monks, there is a certain amount of ignorance that relates. Whereas, quality monks sometimes are not very high. Monks only know how to read stuff. So, one day, someone went and asked one of these Ginnik monks to say, What are you doing? Oh, we are 30 paths. We are doing Kalingitra. Kalingitra is composed by Karmapa. Because, of course, naturally it's a bad joke, so you won't hear it. It was, see, it was called, it's called, it's called, it's called, sorry, it's called something. It's called, it's called something. The natural thing is something, the karmapa. But kagip, which is not strictly true, though the karnishit was used very much by the kagip and by the niggas.

[66:58]

And it's one of the most popular practices that is involved in the aid of dying, a particular tradition. And this tradition of this ,, this whole cycle of teachings, which is known as ,, is peaceful, is wrathful. normally refers to the wisdom of the author. Buddha, or the wisdom mind of the Lama, the deep wisdom mind, is the gongpa. Rangro is several of them, meaning it's more like how to liberate a confused mind into the inherent wisdom that keeps it permanently open. how to liberate our confused mind into the wisdom mind of the Buddha, which we are anyway.

[68:02]

How to liberate this confused mind and transform it to or liberate it to the wisdom state. That's why this morning when we were referring to this text, when we were going through this traditional text, we remember, referred to the Tibetan book of the day, which says, kar-ling shito. Kar-ling. Kar is short for karma. Kar-ling. Ling is lingpa. From karma, lingpa, you take kar, from lingpa, you take ling, kar, ling. Ksitro is peaceful, wrathful deity. Because ksitro, peaceful, wrathful deity tradition, there are many in the Nyingma tradition. There's one from a very famous , which is guided by a very great doctor called who is also very, he's one that is used very much in the . Incredible about this doctor, he's only lived 90 years. And at the age of a very young age, he could just actually speak to the deities. There were many, many termas came.

[69:06]

As he was drinking, he was sucking the mothers of people. The termas started coming out. But the parents were rather ignorant. They didn't take care of him. So then there was what's called karma chamek alama. He discovered him when he was about a year old. and took tea charge, and after about a year with him, that thermos felt for him. In fact, many, many questions that which Karmacchami... Karmacchami is very famous now. Karmacchami composed this practice that we do called the pacify the troubles of the mind. He speaks Karmacchami, that particular transition material for Karmacchami. And Kalachand is from Tatyund also, he is very connected with Nyingma too. And he often used to ask him questions. Whenever he had any doubts, he would ask him questions. He would just, this little child, he had all these deities now, he could just talk.

[70:11]

He had all the details. There was an incredible number of people. Nam Chu. In fact, Peno Rinpoche is one of the main authors of the Nam Chu expression. Nam Chu is also used for the Nam Kheno, the teachings of the students. Some practice of Shito from Nam Chu and others. So Nam Chu is the sky dharma. So there is a Shito related to Nam Chus. But therefore, this particular Shito is related to the Karmalimpa. And from the Karmalimpa siddho, which is the main title or the name for the whole cycle of teaching, from out of that teaching, the main basic teaching, or the main basic, what you might call it, the main speciality, the uniqueness of it, six parts. And though all these teachings do not originally come from Karmanikpa, they come from the wisdom mind, especially Padmasambhava. It was Padmasambhava who actually had just revealed these teachings and were buried. Because something incredible about...

[71:16]

Padmasambhava is that during his time in Tibet, he gave many, many teachings, but then he felt there were many teachings he gave. He churned out all the teachings in a sense, but he felt there were many were for the future times. So with the assembly of his 25 disciples, principal disciples, we were already, you can call it like the first mass of the saints in Tibet, 25 great disciples. And with them, he spent a lot of time with them, and he revealed all these teachings to them. And then sometimes he buried them in the water, in the rocks. And then in future times, at appropriate time, that these, either Guru Rinpoche himself or his 25 disciples would eminate. And at these times, discoverers are known as Tektans. And generally Tektans are often when they first come, they're just very ordinary.

[72:21]

It's just ordinary monk or ordinary yogi. And but suddenly something happens. They have a vision. They have a vision. They have a revelation that Guruji appears to them. And then these, they are just tamas. The main offensive to tamas is is that in many of the original texts of Padmasambhava, different texts are prophesized away. So we can look at them and see whether they are authentic or not. And also from the kind of material that you get. So the skaling siddhu is one, but originally from Padmasambhava, through the text, karmic, and that the uniqueness of the siddha is the teaching of the sixth path. Six Pardos, the teaching was related to whole life, because Padmasambhava, I remember Dujumamche, I received these teachings from Dujumamche primarily, the teaching of Six Pardos.

[73:22]

And when he was teaching, he would say that Dujumamche is that one, what was pointing his finger, that one, Master. He was one of the greatest doctrine Masters of recent times. He and the Tingu Khyentse were known as two chakyas, two refuge. They were the two supreme Dzogchen masters. Now since the Tingu Khyentse has passed away, now the Tingu Khyentse has been the supreme Dzogchen master. Anyway, so the Tingu Khyentse always used to say that Padmasambhava, feeling that in future times people do not have the time, nor the diligence to really spend time to go over all the teachings of the Buddha, And so he gave the teaching of the Six Paths in order to make it more easily accessible. And so the whole life and death are included in the vision of the Six Paths. And as mentioned this morning, that Six Paths can be sometimes four, in that the first part, the natural part of life,

[74:32]

We did that, part of dream and sleep and part of samadhi meditation. I include it. Sometimes it's a sixth when you start making the inner division or special division of the part of sleep and dream and part of meditation. But if you don't make them, you make the whole thing into one technical and natural part of life. Then the part of death. are three, the part of moment before death, or sometimes known generally, if you were to use a kind of describing adjective, it means more the painful part of death, and the luminous part of dharmata, and the karnic part of becoming. Now these three, part of moment of death or moment before death, part of dharmata and part of becoming, are three of the related features. Now, for example, in the tradition of the Sixth Parable, there are actually teaching books for each one of them.

[75:35]

And this is what I was showing this morning to you. There's a book for each one in the practice. But for the pardoned woman of death, they really may not have the instruction, the teaching with the practice of hope. And the Parable of Dhammata is basically for them. And part of becoming. There is a whole practice on it. Then, someone who is already familiar with these traditionalist practices, then Tibet in the middle of the dead, but the third liberation upon hearing in the part of someone who is familiar, reading this too, is like a reminder, a kind of a guide. So therefore, when you look and you refer to the Tibetan Book of the Dead, it is necessary that if one were to understand fully, should refer to the Six Paths. Otherwise, particularly the Three Paths of the Dead, if they were not studied, if they had not a good grounding, then the real true meaning of the Paths of the Eight Paths is revealed. And generally, for example, at Pardo Dhammata,

[76:43]

generally people tend to take it as some kind of a vision of divinities, known as hundred-piece murals. There's so much so that it's described by American disciples as deities. And so people normally just refer to these visions as deities, but that is like more, what do you say, more of, I wouldn't say superficial, but more On account of an ordinary person's approach, someone has not really gone into the depth of the meaning of his teaching apart from that. You clearly understand that with vision. Like, for example, the case of that woman. She didn't know very much about the teachings, but then when the snake had disappeared, she took refuge and was liberated. In fact, that is the general, for example, approach that is taken in Tibet. Sometimes in Tibet, there are part of dances which are mainly meant for ordinary people.

[77:48]

There is a special place that is a special place for sacred dances that exist in Tibetan Buddhism, especially within the ancient tradition. For example, it's also one way of how to make it more valuable to the public. Like the lamas, for example, remain in many, many days of practice, intensive practice, that in order to share the blessing of the ordinary people, it's offered in the form of savor. Like, for example, in Tibet, the Dzogchen Monastery was famous with dusks. It would flog in for many, many hundreds of miles, people would come. When you say hundreds of miles in Tibet, it was really quite a long to go. Not like here, where you can whisk off and you're out of court. You're not carrying that. You're out on a little highway road. Not like at all where you've got to go on a gap or on a horse. And it was not so easy. And so people would come.

[78:49]

They would come. They'd say that any obstacle they had in the coming year or the year they passed would be removed by even just seeing it. And unfortunately, things are rigid. It's not like in the past when actually the lamas would perform actually rigid in accordance with merit. It was an expression, a dance, a mudra of this particular. And then, thereby, even the people who saw looked upon it with the right attitude. So there was a real benefit. Whereas these days, it's kind of like it's kind of like just a circus. There may be a certain amount of benefit, but not the full benefit. So what I'm trying to say is that there is also siddha dance. where there is all the death scenes enacted. There's a whole, almost like a script, as written by, I think it's Pamelinko, I think, if I'm not mistaken.

[79:53]

It acted out like a particular individual who goes through the different stages of death, and then there are all these different, how do you call it, part of the deities of the pale. I'm referring to part of the deities, because the Americans can't be noticed. It's more like the black people, they attack you also, part of the deities. But for purposes of reference, we say palpharodates appear, and then they're very huge in recognition. So that's how it's presented generally, but more on the deeper level, if you really practice, for example, it is referred to Therga. And as I mentioned this morning, when you really deeply practice Therga, if you go beyond, Therga is sometimes classed as direct cross. Ther is actually this one. God is going beyond. It's really going beyond. going beyond the limits of our perception, going beyond this. It's like going really beyond and experiencing the nature of the energy, the nature of it.

[80:56]

And then in that dimension, in that reality, there's no longer any limit. And in that, everything is like... That's why, like in the cases of many masters who perfect the practice of Therga, they can just look at Therga like a reference book. If there is a question that comes, they can just look into Therga. There are quite an extraordinary story about Tetum Surya, my predecessor, Tetum Surya, and another great Tetum. They were both discussing. It was Nyarlathotep, very great Tetum. Two of them, both, like they had a connection between each other, like one was the teacher of the other, the other was disciple, and they were both teacher and student. There were many such relations that existed. And during the time of that, one day they were sitting down, having a meal, and they were discussing about a particular attribute of a particular mandala. And as you know, the Tibetan Buddhism, the mandala is so infinitely vast that even sometimes lamas are confused about the details.

[82:01]

So that even Great Theran Sogyal, as well as Dusnyala Perna, they were a bit lost as to whether there was a particular, you know, what's called, in the Anu Yoga, mandala called Sochendipa, in that, in the, what's called the mandala of the perma-sum, related to the lotus family, the speech mandala of the buddhists, in that one of the retinues of the deities did not know exactly what attribute that he was holding in his hand. So they were both lost. And so they had this another old Dzogchen yogi who would remain as their, more or less their, like attendant, would be on call attendant, but was a very great Dzogchen master, a practitioner himself. And he was really a great practitioner of Therda. So he was sitting there. So they said, well, let's ask him. Do you know the attribute of this particular deity, this particular mother? He said, OK, I'll go and check. He just got up and went out, like going out for a pee kind of thing. And came back after five minutes and said, oh, yes, this is Mr. Therda.

[83:05]

Because normally, he's not very educated. How come? What reference book would you take? I'm just looking to Toga. That's one of the reasons what I want to say is that the knowledge of the Tibetan bhikkhu today is not a myth. In fact, there are actually practitioners, like there is a very great master, who died a few years ago. His name is Kululama Tenzingyaji. He was a very great master. He came from Kulu, which is near Ladakh area, and he always used to live in Gurugaya. He was one that Dalai Lama regarded as master. He was the master of compassion, who really inspired the deep compassion, teaching of compassion, that was his subject. Dalai Lama was his teacher. He was an incredible master.

[84:06]

He was really like a modern Shakideva or modern Prakrita. He was an incredible master. He was, you know, he just had hard, blunt words. And he was completely related to Dhamma by the Dhamma, really. He just didn't have anything because he was really loving. For example, he was living for many years in a middle camp. Nobody knew he was a Buddhist. Nobody knew what his school was, what school he belonged to. Anybody asked any question from any school, a kind of student could give a manual that is using all the language and vocabulary of Muhammad without mixing with any... Like my master, Djamma Khenpo, even when he teach like Mahamudra, he's even stronger than him. When he teach Dzogchen, he's stronger than him. Even like the Sakyatins, he's stronger than him. Everything is like pure tradition.

[85:07]

It's like speaking Italian like Italian. Speaking German like a German. French like French. And English like English. American like American. bit like that, but I mean that's on an ordinary language, but on those deep spiritual levels, quite extraordinary. He displayed that kind of quality. In fact, he was one of the disciples of my master. In fact, his main masters were from Dzogchen monastery. Tutten Chitdoja's one of his disciples, called Kembal Dagong, was one of his main masters. Anyway, this Kunalagang was in Ludhgaya, and one Dzogchen temple, that name of Kembal Tutten, who lives in Providence, near He was previously tutored to Dzogchen Rinpoche. He told me that he went to see him and he had certain questions regarding the path, some kind of work. And when he went to see him, talked with him, he said his mind was just complete. Could you open the doors in the back, the windows in the back?

[86:13]

I see people sleeping, eyes closed. Could you open that, please? But when I feel inspired and teach, I don't want anybody to fall asleep, okay? Otherwise, it doesn't... it's not very... I just want to... why bother? So, wake up. Don't worry about the terms. It's more, if you actually listen, there's something beyond words that comes through, beyond terms. If you just get stuck with terms and struggling with that, you need to be stuck on the road.

[87:20]

You know what I mean? It's like the road is quite If you say, oh, the road is very bad, you stop the car, you know, they change that. If the road is good, you get that. So anyway, what was quite extraordinary is when he asked about some of the powers of questions, he was amazed because the way he spoke, He spoke in such a way that as if he was there that very moment. It was like he was seeing in the palm of his hand, speaking directly, like he's saying. And that was, he said, was something quite extraordinary. Quite extraordinary. He was really just mind-blowing. And so that is a particular indication of how in actual fact these knowledges come.

[88:25]

from perfecting the practice within the state of Theravada, from the state of Theravada. Otherwise, you see, for someone who is not perfect in Theravada practice, he is not a part of Dhamma. He will just flash. He won't have the power. It's basically, in many ways, all these different partners are opportunities for practicing. They're different opportunities. Do you understand? I think that part of Dhamma would not probably appear to a person from the street, from Oakland, from downtown San Francisco. Maybe Dhamma will flash past, but it will not appear as what you're practicing. that Adam Hoffman used to say, it's the practitioner who crystallizes this. Because by the power of his own understanding, in a sense, his experience becomes more valid.

[89:32]

So what I'm trying to say, that in the power of the Dhammata, it's very much purgatory, very much purgatory. And then to carry it a little bit further, that in the Dzogchen training, in... you know, it's really, of course, quite incredible, but the uniqueness of Tibetan Buddhism is parallelism. It's a complete training. If the student doesn't fail, the teaching doesn't fail. It's a very thorough. And it is with this view in mind that because having taught now, I have taught now for 12, 13 years here in the West, and having reached a certain maturity on the part of my own teachings, as well as also certain maturity, hopefully, in the mind of students,

[90:45]

that it kind of warrants, you know? This maturity warrants this particular understanding. And that's why I feel it's appropriate in this time for me to present this vision of the doctrine. And this vision of the doctrine which is called hishinam, which is the more experiential. The experiential, it's based on direct experience of the matrimonies, and particularly very much related to the lineage of Longchenpa, Jigme Rinpoche, and Javelin Khyentsevangpo, Patrumpachi, and my master. Tradition that I belong to in that particular approach, it's what's called yinti, the heart essence. The heart is Nyingtik. According to Nyingtik tradition, or Longjian Nyingtik, according to Nyingtik, that the goal, the main teaching is called Nishitanga.

[91:57]

Now when I teach Nishitanga from Bandhya on, you will be amazed that the title itself, sometimes we think Khyentse Rinpoche teaches just the title for one whole day. Now, these teachings which I haven't told you, is that actually these teachings that I'm doing, Ishi Lama, are based on Jiva Khyentse Rinpoche's teachings. I have four different teachings of Khyentse Rinpoche. In Bhutan, in Kathmandu, recently in France, and also another one that he gave me. These teachings were given to very high levels. Like the Prabhjaman material, Zongsar Khyentse, like that. So I've been using these indicators, basing on I listen to his, and sometimes I also let you listen to his words. And also this is because the fact that last, this March, this year March, when we went in the fall with my students, there were about a hundred of us, it was very auspicious.

[93:04]

During that time, he came to me to give the full translation of each part. And he said that later, that I will explain. So in a sense, I felt it was like a authorization. And also, during that time, we met Truffaut again, who gave a very inspiring mind point, pointing mind instructions. Anyway, many of you were Christine, and Julie Bongeau, Zuluki. There were quite a number of you who were there at that time. And I plan to make some literature. Don't worry. In fact, something quite incredible is that I was quite amazed when I went to Nepal how incredible the Masters were ready to give.

[93:53]

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