I figured out that we have almost reached half of this. So that's the good news. And the bad news? No, that's good news. Okay. Please, let's read this one time together, the eight novel auspicious ones, okay? Om Swasti, homage to the Buddha, Dharma, and Noble Sangha, all that dwell in the auspicious realms of the ten directions, where all appearance and existence is completely pure, its nature is spontaneously perfect. May all be auspicious for us, loving all sentient beings, gloriously known by all, whose activities

[01:11]

satisfy minds, the superior display of fame and glory. Merely hearing your names increases auspiciousness and success. Homage to the eight Sugatas, the youthful Manjushri, the glorious Vajrapani, our Lokeshwara, the protector Maitreya, Sai Nyugpo, Drupada Namrata, Namke Nyugpo, Bhakcho Kuntosan, Utpal Dorje, Pekhara, Rushi, and Norbu Dawa, Shalte Yima, supremely granting noble good fortune, holding all excellent emblems. Homage to the eight Bodhisattvas, holding the eight most precious emblems, the most precious umbrella, the auspicious golden fishes, the wish-fulfilling vows of goodness, the consequential fame and glory, the glorious knot of prosperity, the eternal banner of victory, and the all-powerful wheel, are the creators of delight, making offerings to the

[02:16]

Buddhas of all directions and times. Merely thinking of your essential qualities makes success grow more and more. Homage to the eight auspicious goddesses, beauty, garden, song, dance, flowers, incense, light, and perfume. Tsangpa Chepo, Dejong, Semegui, Mittong Ten, and Gyapo Yolkotsun. Phakye Po, and Luang Mikmi Tsang. Namte Se, Haze Kolo, and Tishu La, and Tung Tung Dorje Chen. Each holding your divine emblem, wheel, treasure, conch, vajra, midnight star, silver, and the eternal banner of victory, who make auspiciousness and positivity grow in three realms. Homage to the eight guardians of the world, may the work we are now about to begin, with all obstacles and harmful influence pacified, meet with ever-growing fulfillment and success, and bring good fortune, prosperity, happiness, and peace.

[03:21]

Homage to the eight guardians of the world, may the work we are now about to begin, with all obstacles and harmful influence pacified, meet with ever-growing fulfillment and success, and bring good fortune, prosperity, happiness, and peace. So, now tonight our topic will be the nature of refuge and in the Munda practice. And also, we have we haven't really gone through in much detail about

[04:31]

the practice of four thoughts, the training of the four thoughts. There's the preciousness of the human body and impermanence, the law of karma, cause and effect, and the pitfall of being in samsara, the nature of samsara, which is pretty much pervaded with some kind of fear and suffering. Those are very important elements, which is called the training of the four thoughts, which gives the inspiration for clarity. When a person has well developed the four thoughts, the person has a powerful inclination,

[05:35]

developed insight to progress further on the path. So, it's called the fundamental training of the four thoughts, which is very important. And when we do not really emphasize on that particular four thoughts, somehow, sometimes we can become a little lazy on the path. So, the laziness is overcome by the four mental trainings, reminding ourselves how fortunate we are to have this precious human body, to reminding ourselves, letting ourselves know how fortunate we are now that we have this human body. And at the same time, even we have this, but it's very impermanent. Anything can happen to this body anytime. To really know this fact, this truth, the fact that it cannot be the same all the time.

[06:41]

It could be very shocking for us to... We do have that shocking experience, I guess, maybe each after five, six years, or sometimes tremendous situation, which is very powerful to you. Maybe it could be some kind of experience you went through, and afterwards you find out that, wow, I spent all these years, and just look at me right now, where am I? Kind of like that kind of experience. You get shocked to yourself to see what you have been doing, and everything has been so fast. All you can catch at this moment is just this moment, that's it. Nothing more than this moment. What have I been doing all this time? Where have I been? Really, is that last 20 years has been passed or not? Kind of like that, we get a shocking experience. Nothing we have accomplished,

[07:47]

which we can show that this is the result of all those years' work, that now I'm on this perfection state. Everything seems like a waste of time. It's like a waste of energy and a waste of time. So we feel very sad, we get very depressed. We get depressed. So that kind of situation, at the same time, it teaches us the nature of the samsara. Exactly that's what the samsara is. It keeps you in a state of mind, keeps you in an experience that you really do not exactly know what's happening to you. You don't really get what you're really getting into. But somehow we are so intoxicated at that time, we are so addicted. It's something like when you take a cigarette,

[08:52]

some kind of cocaine or whatever, I believe that that could be the experience that you get kind of out of your mind or you get so high that at that moment it seems like you're doing something, but later on you find that you haven't been doing anything, especially after 10 years or 20 years. You find a very shocking experience. That's the kind of what we are talking about, the nature of samsara, the kind of we have been functioning in that organization, in that civilization of samsara, or in that body of the samsara. We have been functioning like that, fighting to each other, screaming on each other, and trying to see what we can do next, scheme our next fight, scheme our next screaming, or whatever.

[09:57]

So constantly on a scheming, constantly on a scheming, an endless scheming we go through. And after many years passed away, you still find that you still have those depressions, even you scheme all those things, it didn't help. So your whole scheme seems to be a waste scheme, and it's very personal, insulted. It's a very personal invasion in yourself, and it's a very personal depressing experience in oneself, that this is terrible that all my scheme has been wasted. So actually that's called the confused experience of samsara. So even though it happens like that, and even though we have encountered many of those experiences,

[11:02]

but yet we have a pretty thick head. We don't learn. It's true, we haven't learned that much. We kind of repeat the same thing again. We kind of do the same scheming, and we go back to the same kind of organization system, and we again do the whole thing again. And finally again after the next 20 years, again you find yourself very big shocking, and very big depression, and then you get more confused. So this is how, that's why, the reason why four fundamental thoughts, mental trainings are important, so we could prevent that kind of very big depression. We can prevent that kind of depression. We can prevent that kind of situation before it happens, because all situations are a result of some kind of seed,

[12:05]

result of some kind of cultivation, how you cultivate. And if you do not cultivate a confusion, a confusion will not be there. That's a simple thing. To put it simply, if you do not cultivate, to put it in a simple language, then one may not experience that kind of result. And if one cultivates a positive, or some kind of wisdom, some kind of knowledge, then we may experience that nature, that element. So four mental thoughts lets you understand, it's a mirror for yourself. It's like a mirror, exactly, it's a mirror to yourself. When you stand in front of the mirror, you see your whole appearance, your face, your ears, your hairs, and whatever, however you are, it shows you the whole thing. Same thing, the four thoughts makes you see

[13:07]

how precious human body you have. And this precious human body is not going to last long, because I'm changing. I changed since last year, and I'm changing since the last month, and I'm changing, now in the last couple of days, I have a diarrhea and I look much thinner now. Oh, I ate a little bit more Chinese food and look a little heavier now, whatever. So kind of that changes, you see, constantly. So it's called impermanence, that nothing can be relied upon completely, that everything is changing, and nothing you can trust as the absolute way. And to have the notion of trust is not wise, to have a trust on impermanent nature, by seeing it as a permanent, is something unwise thing to do. So you kind of learn yourself, it's a very practical, powerful experience, the four thoughts.

[14:07]

So you see that even you have a precious human body, that you are completely well, you can hear well, you can talk well, you have your whole limbs, that you are not missing any of your limbs, but it is changing. That means it's not going to last forever. It's a very clear sign of that. So that's the nature of impermanence. And there are many ways of looking to that nature so that we could progress. The whole point is that we would not waste our time. Actually it's a very, it's kind of a mentality, we know pretty well what we say, I don't want to waste my time. So actually that's exactly that kind of mentality, where it reminds you to see yourself, so you do not waste your time in doing unnecessary things. That's the main thing. The main thing is you don't do unnecessary things.

[15:09]

So you are presented to the whole teaching. You are presented to understand that life is an essential point, how we can make progress in our life from the essential point so we don't get lost in some kind of unnecessary thing happening in our life. So little details perhaps are not important of life, but to make a major leap, to make a major quest in our life, to have that realization is the most important thing. So impermanence. And then the impermanence, when we have a very good understanding of impermanence, traditionally many practitioners, students, they practice on impermanence. Now it doesn't seem very much on a very first level

[16:12]

for a student to hear on impermanence. We kind of just get a vague notion of impermanence. OK, it's impermanent, things are different. It wasn't the same thing this morning and now I'm different. Of course it's impermanence. You're not the same person as in the morning. You're a different person now. And you're not the same person five minutes ago. You're a different person now because you're closer to a next planet somehow each moment and you're closer to every situation that's been changing every minute to minute. So you cannot say that you're the same person as yesterday, though you hold that particular personality, but you cannot say that you are that yesterday person because yesterday at this time you were doing something else, but today you are not doing that. So the situation has changed, the time has changed, everything has changed, the whole element has changed. You may not have the same experience at this time yesterday, today, than what you have yesterday.

[17:13]

So the whole thing shows that how impermanent it is. And our problem seems to be that we kind of feel that things are not changing. That's our notion, you see. When we have this notion that things are always the same, that things are not changing, then we get very strongly into our neurosis. We get hang-ups into the same patterns all the time because we don't kind of see that my life, we don't see the reality of the life. We don't see the reality. When we have this notion of everything is permanent, then when we are drunk in that kind of notion, we don't see the reality of the life that now in order to heal myself or help myself, I need to do something better. I need to do something awakening within myself. We don't get that message very clearly

[18:15]

when we have this very strong notion of some kind of thing that's very permanent. So somehow, you know, people even become like a, like a, you know, people just become, people don't learn it. Even you may be on the bed where one could be dying, but people still planning the whole thing, you know. People still keep on planning the whole thing. So because the whole situation is not, we do not learn from the situation that easy. So from that point, we would say we do, sometimes we get pretty heavy. We don't learn things lightly. We have to be reminded or we have to be pushed or we need to be disciplined. So actually on a student level, what the student does is very important. Student create the situation for the practice.

[19:16]

Student create the everyday discipline where you create the situation for the whole thing to see your life clearly and to work it further, progressing on that level. And that's the main thing, how a student creates the situation and the student able to learn within itself when the student is not with the teacher. The teacher offers the, offer the knowledge. The teacher offers the way of working with the life, but the student also has to work, it's a mutual work. Student also has to create the situation. So they create situation means disciplining in practicing everyday and seeing your life, how the life is functioning, observing the life, observing the life, how it is changing, observing the life, is that what you're really doing, is it really wonderful,

[20:17]

is it really good or you need to make some changes in your way of thinking or you need to make some changes in your approaching your life. So those kind of things one learns and one creates the situation. So basically the powerful manifestation of your post-practice time, once you're out of, once you stand up from your zafu, once you are out in the street, that post-practice time, post-practice time experience will be dependent on your practice time. If you discipline and if you do a well-practice while you're on a practice time, then you will learn from the whole life. You will learn from while you're talking, while you're reading, while you go to work, you will learn about life automatically. Because there is some kind of, the mirror is very clear at that level. But we may not able to learn when we do not create that situation

[21:22]

that we could maintain our practice every day. Unless for you there is no difference between a practice and a post-practice time. If you're at that level, then it doesn't matter, you're always clear, you're never confused and you're always perfect. But if you didn't reach that level of where you find yourself being very distracted in post-practice time, it is very important to create a situation of a practice time. So when you create that kind of situation, then you become very clear. It gives you the inspiration and it makes like a clear way, very basic way of approaching by a student. So the four thoughts become very important and if you look into that nature, you may find a big difference in your life. You may able to forgive yourself,

[22:24]

you may able to, your forgiveness will come with a vision inside yourself that certain patterns of way of thinking has developed certain way of life. The whole way that life develops is a certain patterns of way of thinking. Due to this kind of way of thinking, I have developed this kind of life and that is originally, that kind of pattern has created this kind of life which may not be very healthy, which could be very tormenting or very depressing or some kind of inconvenient situation it has produced. So then, you kind of see, what is the antidote to that? There is a natural wisdom there. When you are able to see there, there is a natural wisdom because we all have a wisdom mind fundamentally within ourselves. So it's not that you have to go out and get your wisdom and fix it in your brain. You don't need to do that. That's the good news I have that you have it inside yourself.

[23:27]

So your wisdom becomes functionable at that level that when you just watch it, there is something happening. You are able to see something clearly, what's really happening in your life. What way of thinking creates what way of lifestyle and that kind of lifestyle is that healthy for the time being or for the later on, for a long period. So you get the whole sense of picture very clearly by when you just watch your mind. Therefore, we see that watching the mind is very important. So then, we also find out that we also find out that certain patterns of way of thinking develops a wonderful experience, develops a very inspirational experience,

[24:31]

develops a very harmonious situation. It develops clarity in your relationship with the world, clarity in yourself. You also come to know that very clearly with certain patterns of way of thinking. And you also come to learn certain patterns of way of thinking brings tremendous depression. Even at that time you were thinking it's going to bring you something good. Because now there is like when we do something terrible, bad thing. Most people, when they first attempt to do something bad, they don't have any idea that that's going to lead them to a stage which could be very depressing. They have no idea. When a person goes and rob a bank or rob somebody or do something bad or hurt somebody, they don't think that they don't think that that's going to be suffering for them.

[25:37]

They think it's going to bring them some kind of happiness. That's the idea that why the person is doing such an, attempting such an action. Because there is always an intention, idea behind this whole process that finally you could get what you want. You know, you could get. Our whole life is based on that. What I do, I will get what I want. And all what we want is always wonderful, wonderful, wonderful. That's our hope. This is very simple. Always wonderful. You want to have a cup of tea, wonderful. You want to go to, you know, take a ride, wonderful. You want to go to a movie, wonderful. You know, everything, including going to the bathroom and taking bath and washing your faces and then putting your clothes, everything is expectation. The reaction is, have a wonderful experience all the time.

[26:38]

But it doesn't turn out that way. Most of the time it turns out the other way then, with a wonderful thing. Most of the time we find that things are not fixed. You know, you break things by that kind of intentions. You have not... So, therefore, many situations like that are happening in our life. It's a true thing which is happening every day. It has happened for a long time and it's happening now. And if we do not see ourselves, it will continue in the future. And it's like a stream of mind. It's called the mind stream which continues all the time. The mind stream never ends. It's like a river flow. It just keeps on flowing and flowing and flowing and there is no end to that continuation of the mind stream. You could only end, cease that kind of pattern when you see it

[27:39]

and when you stop it, what has really fundamentally caused that kind of pattern. So, that could only happen when you wash the mind. It cannot happen if you do not wash the mind. So that's a very important element, the learning of the life. So, when a person... The whole teaching of the Dharma is explaining our life and how the life is happening. So, when you really see that very clearly, you identify yourself with the teaching. The teaching is not talking something different language. Teaching is basically just showing how we are going, what we are going through, what kind of experience we are going through. That's the whole thing of the teaching. And it didn't say that... It didn't start with someone will be there to save you. It just said that you can do it. It said you can do it.

[28:41]

It didn't say that you cannot do. It said you can do it. All you have to do is to know it. You know it, you can do it. That's what it's explaining. And you can do that too. Many realized beings like 80 Maha Great Siddhants, many great teachers in this world, in Tibet and all over the world, different planets, beings, realized beings, many Buddhas, they have all done it. And we are also the same. We can do that too. So you can do it. But you need to watch it. If you watch it, you can do it. If you don't watch it, you can never do it. Never. You are going to be in the same situation as ever for the next one billion years, or whether you believe in the next one billion years or not, but at least you can think that for the rest of your life. So the life doesn't end after this life.

[29:45]

Life continues. Life continues, you see. And we have seen that very clearly today. Because we should have, a human being should have a high intelligence. Human beings are not stupid like animals. Human beings are a little bit higher intelligent beings. So even if we cannot see something, there is logic. Human beings have a higher capacity of logic than the animals really. Animals don't have a higher logic. Animals can only just think what it's really doing at that moment. But they cannot think clearly as a human being can. So if the human being does not bring out that logic, then it completely devaluates the human nature. It's like the dollars go down, the human nature goes down at that time. So that's kind of... Then there is a way of projecting down. So that's a very sad thing. It affects your whole life. Because sometimes people say,

[30:49]

Oh, I don't see the next life. I don't believe in the next life. But that's not true. We all have. We all have life. And we all have been kind of coming back. And there has been life. And there will be life. And you have to use the deductive logic. In logic there is two kinds of logic, you see. There is the immediate logic and there is the deductive logic. The difference of a human being and an animal, a human being can understand through logic there is something else. If you see a smoke on the top of the mountain, you know there is a fire. Without fire there cannot be any smoke. So by noticing there is smoke, you know there is a fire. That's called deductive logic. So similarly, there has been many enough proof that there is a life. We have seen many scientists have proved that too. Scientists have, the way they test in their laboratories, the way many people have recalled about their lives. We are not talking about the new age system.

[31:50]

We are talking about true, from ancient times, without being in new age, many people have just recollected very clearly. I'm talking about that situation. I'm not talking about today's new age. Everyone is saying I came from Atlantis. I don't believe in that. So we are not talking about that. We are talking about in a very basic level. There has been many recollections, many articles, where people have spoken about their life before, even they are not Tibetan reincarnated lamas, just spoken about their life, very simple, ordinary person, just given birth, and they are not connected with new age, they are not connected with anything, and they have proven it. And at the same time, we have seen many haunted houses, for instance. We have seen our grandparents still bringing something into our house.

[32:52]

Our grandmother still hanging out, you know, and doing her simple, nitty things, whatever she is doing. And we know that President Lincoln is in the White House. Still, President Lincoln, we heard that he is, and Ronald Reagan's son-in-law has seen it. And so there are many things, many things like this happening. So from there, it proves that there is a life, that life continues. Life doesn't end. And if we kind of say there is no life, why? Because I don't see it. It's the most stupid thing to say. If you don't see it, if there is nothing, then many people, those who have never seen Tibet, there is no Tibet because I haven't seen Tibet. And that's a strange way of saying, you know. So that kind of, sometimes we go with that kind of nihilistic view, very small intelligence. So we should not, we should have a larger scope

[33:54]

to know what's really there. So there is a continuation of the life. What I'm saying is, even when you don't think of the next life, but even in this life, this is the kind of life what you're going through now. And for this life, how you can bring a sense of openness, how you can bring an understanding in your soul depends on your understanding and watching your mind. And the next life will be automatically, will be there. But when you make a good preparation, when you work with this present situation, you are creating the situation for your whole life. You're creating all the way to enlightenment. Not only a better life, what we would say, but we are also creating the enlightenment. So there is a whole process involved there. Not only a better life, but also enlightenment. That's a very long way. When we say not only a better life, means our entire experience,

[34:55]

as long as we're in samsara, a person does have a positive experience, you create that phenomena to yourself. Because our whole life is a projection. And we can learn that from our dreams too. Like, just see, the kind of personality you hold in your dream, that you hold in your life, projects in your dream. If you are a wonderful person, you have that wonderful experience in your dream. Now that's how your whole life, your experience, is a question of life. Even there's not an enlightened experience, but there's an experience. It's a powerful experience. And that experience projects your state of mind. And you can see that projection doesn't stay all the time the same. There's some kind of changing, fluctuation in that experience. It depends on your motivation. When your motivation started to decrease, and become negative, you started to experience a tremendous violence and nightmares in your dream. As well as the nightmare,

[35:56]

without question, in our life, in our day life. The night life with our family, with our friends, some people have nightmares with their mother, with their father, and some people have the basic life relationship so powerful, they can't handle it anymore. Or they can't handle their nightmare with their boss in the office. You just want to completely beat him up, and just kind of crush him. But you can't do it. You just have to smile when you come. But inside you want to do that. Something like feeling like that. Or things like that. So many that kind of experience are basically that pattern has been maintained by our mind, attitude. We maintain the life experience by attitude. So when we keep that habit, attitude ongoing, it's become very powerful.

[36:58]

It's become very, very powerful. Whether it's good or whether it's bad, it's become very powerful. So then it started to project out of our state of mind. It's like a movie, a roll of film. Once the roll of film, you take picture, then it's been developed. So now it's ready to function and it's ready to show on the screen. Exactly when you maintain that kind of particular attitude for a long time, then that kind of particular attitude reflects in your life, whether it's good or whether it's bad. So what we're talking here, maintain a good positive thought and positive mind in that way that you may be able to have a positive experience. That's one thing. But now second thing is not only, you're not doing the whole thing just to have a positive experience, though you're definitely on the way to experience the positive, but you need to transcend that too. So that's called enlightenment. Transcending from the whole trip of positive and negative

[38:00]

is called enlightenment. The whole trip. But while we are on a trip, definitely one is on a trip. One is on a positive trip. So you can have that trip. You can experience that trip. We talk about, oh, I don't want any trip, but of course, it's just an empty word, you're on a trip. Constantly you have expectations, you have hope, you have fear. They're all trips. Hope, fear, expectation, all trip. It's not called you're free from trip. So you have to know true, okay, I'm a trip. All right, it's better to have a better trip. Why not? So that's the kind. It's a compassionate way of knowing. But once you have that bodhi in mind now, difference on a vajra, difference entering the dharma, now you see that it is a trip. Before you don't see even that's a trip too. You don't even realize you're going through a trip. Now you see that you're going through a trip. Moment you see that you're going through a trip, your whole version of

[39:02]

that positive expectation changes. There's a big difference. Now, you may be going through it, but at the same time, there is some liberation. There is some opening. There is some space which is cleansing the whole thing up. So that's a big difference, what we call the step to enlightenment. If a person doesn't have that observation of knowing it, there is no step to enlightenment when it's simply on a pure trip. Whether it's a positive trip or whether it's a negative trip. When it's a pure trip. Now having a glimpse of that, though you're going through a trip, but now you have an idea that you're going through and there is something different starting taking place in that region. So that's how the difference of a samsaric life and a life of essence. One is the life of duality and one is the life of essence.

[40:02]

Now once we talk about enlightenment, we're getting to a basic ground, a basic essence which later on even to have the very notion of enlightenment is also liberated. Because if you the last last the very last thing for a bodhisattva, the very last obscuration, the very last hindrance for a bodhisattva to become completely enlightened is the expectation to get completely enlightened. Very subtle expectation. It's not like this expectation at all right now. It's so subtle that it's hard to notice. Very, very light. There's a slight notion of getting enlightened and that is the hindrance to that enlightenment. So one has to liberate that. At that level then bodhisattva become completely enlightened. But at this moment for most people who one is strongly caught in a

[41:03]

conventional experience, one needs the inspiration. So if you're going to say at this level I'm not going to need anything then perhaps you would not even reach the better better life. And if you do not reach a better life then to reach the bodhisattva life and the enlightened mind is out of question. So therefore we have to be very skillful in creating a situation for ourselves which could be very positive. Once you're with a positive friend, once you're with the right understanding of the situation you're already working there. You may have not you may not have any clear idea but the impact is so strong that by the time when you're doing it, it could be very little but after when you see the result it could be very powerful. The result can be very powerful which is usually the case all the time. When we work, we kind of work you know, we do like, we don't see the result of the whole year in one day

[42:03]

so we just kind of doing little by little one day, little by little tomorrow and then suddenly one day you see the whole big house for instance for a carpenter the person who built the house they started with one brick and then suddenly after one year you see this whole big house there, you know, this is that is what is brought to you know, same thing in practice at the beginning it is very less you kind of doing it, doing it, doing it then one day you find the whole thing, the tremendous power and tremendous realization is just like that. So therefore continuation of the practice patience is very important it's like if you don't have the patience a person who is building a house cannot ever achieve to build a house because if you start thinking oh, I have to build this two-story building, you know, and you just think of it when you only have three bricks on the ground, you completely lose your, you get so discouraged you can never have the building completely. So you need to have a strength inside, okay

[43:05]

I'm not asking for it should happen today or tomorrow but I'm just keep on doing it so when you just keep on doing it then finally one day you see that there is a complete two-story house and you could just get amazed to yourself wow, I did it, you know this is, you feel satisfaction in yourself. So even the practice go like that you don't see the result in one or two days in a huge way, though we would very much like it, very very much like it, but sorry to say it doesn't happen like that you know I wish that we could change our faculty completely just like that but this faculty is very complicated so it doesn't happen, but it happens it definitely happens in perseverance, it happens in time you don't have to do much you just do a little, you know every day, your one-hour practice or two-hour practice, whatever and observing your life, gradually then it will develop, and particularly the Vajrayana path has a tremendous full speed line which leads

[44:06]

a person to see this whole situation in a very short short way, in a very quick way but you have to create the situation even with Vajrayana you have to create the situation if you don't create the situation Vajrayana is not going to make the work for you Vajrayana is yourself yourself is Vajrayana yourself is the situation if you don't create the situation it cannot just do something else from outside, it needs to be done within oneself so now in relating with this practice in relating with this practice now many people, you know have been in Buddhist teaching whether it's approaching the Hinayanic level or whether it's approaching the Mahayana level or whether one is approaching the Vajrayana level fundamental thing in all of this thing is first to take refuge

[45:08]

now the notion of taking refuge is not like being baptised, it's different it's not like that you dip yourself into water and now you're baptised, it's a very different thing the notion of taking refuge is an introduction you know it's simply an introduction it's an introduction to your wisdom mind it's like a ceremony where the teacher creates the situation for you to know your state of mind that's called refuge so one should not have the idea that it's like now from that day on you become this so-called Buddhist you know Buddhism is simply a word there has to be some word without word we cannot communicate without word you would not be here without word we would not know what to eat today and what not to eat today our boss would not have any communication and our works or whether you have to tell to somebody, whether you're friends or whatever

[46:09]

you would have no communication if there is no word so as a word, there is a word called Buddhism that 2,500 years ago more than that Buddha Shakyamuni first he was just like us and then Buddha Shakyamuni after all his practice became enlightened and Buddha being enlightened then he named this word called Buddha and so therefore when we say taking refuge I'm taking Buddhist refuge actually the whole notion of Buddhism is not like the notion we projected it's something it's something it's indescribable it's not something a label, it's not something a label as Buddhism who is a tremendous powerful realization can transmit an energy to you and to put it in a very simple version like of a very close friend you have some very close friend they transmit energy to you they transmit either they transmit a very powerful romantic energy

[47:11]

to you or they transmit something terrible energy to you to which you can make drive you crazy or something of that is transmitting an energy to each other is called on an ordinary level we do not use this word called blessing but on a spiritual level working with our essence is called blessing because it's called blessing it's healing it is an energy of healing it has got an energy of letting that person know oneself from that point it's called blessing so taking refuge is basically Buddha means our wisdom mind so there's a it's really inside opening that's what it's the beginning to the open path taking refuge it's the beginning to the open path it's the beginning to know ourselves it's the beginning to the door of enlightenment that's what the refuge means so when you have the when you take the refuge it's not that you become different you are the same person outside you will be the same person

[48:12]

now that you are able to recognize by creating the situation even just simply taking refuge you would not experience the Buddha mind all the time the Buddha mind your enlightened mind takes a long time it's same as anybody else you may still have your whole hang ups you may still be the same old person you may still have those whole experience what you usually do you will still drink the coffee in the morning you would not skip to a tea if you are a coffee drinker so you should not think that I am going to be changed completely just taking refuge you are just going to be the same person as what you are just before you took the refuge now the only difference is now you are able to very powerful thing is happening in your life and that is something that to know your essence what we talk about the essence the nature of essence that has been a difference now so now when you are about to

[49:14]

discover the nature of your essence then there is a change happening in your life there is a change happening in your life that you are able to see your emotional part of your personality and you are able to see the essence part of yourself so that is a big difference which you have not seen the essence part of yourself before you have only seen the emotional part of yourself so now that is a very big difference the emotional one is very conflictive, high and low all the time the essence part is always there that which you see yourself always as it is that is called the enlightened state the basic clarity it has like a power tremendously which develops on the path like a sunshine power but even at a beginning level one is able to experience the essence in a tremendous openness and tremendous balance a total balance and a total sanity within oneself

[50:15]

that you think for the first time you get a dignity in yourself and you get a tremendous joy in yourself wow I really possess such a thing or I really inherit fundamentally that I am such a sanity that kind of joy opens in oneself because of seeing one's enlightened part in which we don't see that usually what we see is the emotional personality the changing of that personality from time to time what we think about when we are a teenage and then we grow up, then we become able so on and keep on going like that so very unbalanced we never know what balanced life means we never know what sanity means that's the emotional personality so taking refuge it means now able to know oneself so the word is called taking refuge now why this word is you taking refuge because someone never experienced that essence even we all have that essence one is going through the experience emotional

[51:17]

so it's been introduction to that, it's like okay now you have that essence and that's it actually that's the whole point of what taking refuge means it doesn't mean that now you have been completely stamped and you know the whole world can see that you are somebody different, you want to be the same person and if you do not integrate that essence again, there is the whole thing happening inside but now there is something powerful happening which is like we could call the opening has happened so Buddha is the mind is the basic sanity is the total balanced mind the essence mind is called the Buddha the essence of the mind is called the Buddha nature the essence of the mind is not contaminated the essence of the mind is always pure and clear and powerful, that's called the enlightened Buddha nature and then the Dharma, the Dharma is the teaching, the vision that the whole clarity which you are able

[52:19]

to understand and see and learn from this phenomena, that's called the Dharma and the Sangha is relating to your mind is the activity of the mind, the openness have an activity and that activity is compassion that activity is a compassion without hesitation which will shine in every situation it will shine in good situation and it will shine in bad situation so to speak for instance it will shine in a situation to know that you are going through a positive trip it will shine in a situation to know for beginners that you are going through a negative trip and it will just shine and purify both of them, it will just shine and cleans up it will just shine and liberate and that's called the activity of that open mind and that's called the Sangha, inner spiritual so externally now we can relate the whole Buddha, Dharma and Sangha on an external level and we can relate the whole

[53:20]

Buddha, Dharma and Sangha on an internal level on an external level, yes 2500 years ago, Shakyamuni Buddha dream that's the Buddha, which we always project that he become enlightened and we are something very stupid people, we are something very, we see ourselves we don't see ourselves actually stupid, we see ourselves as we know a lot of things yes, we know a lot of things we have many great, brilliant ideas we have many excellent ideas but we are always kind of insane at the same time we really don't know what we are doing on one level and at the one level we seem to be very bright, so it's very unbalanced, so on an external level there is the kind of Buddha which we see or enlightened beings or what we would refer as Buddha, so that's the kind of what we see the Buddha, the Dharma is the teaching, there are many Dharma texts published by Shambhala publication and by Dharma press and

[54:22]

by many places they published those are the Dharma, they are Dharma translated into English, they are the Dharma means every positive teaching is called Dharma and specially Dharma means liberation is called Dharma profound Dharma means liberation teaching and then in Tibet there is the Kanyur texts, the Tengyur texts thousands of texts, they are all called Dharma, what we can see we can go and see very easily in the library they are all there, the whole Dharma is there and that's the kind of outside notion of Dharma, and the Sangha is you see all the monks and nuns or now on a Vajrayana level, you see the whole Dharma brothers and sisters and that's the notion of Sangha, but when you relate to inside, Buddha is your basic openness the basic purity, essence of their mind, and the Dharma is the clarity the basic openness is a clarity the basic openness is not something

[55:24]

empty, it is a fullness it shines all the time it just shines without discrimination in a tremendous power that's the Dharma and Sangha is the activity of their mind, the activity of that basic sanity, wisdom, mind has a tremendous activity in healing, in assembling, in benefitting in endless, endless way, it just discriminates shines through all neuroses, liberate them heal them, one is able to find one's balance, so that whole thing is called the Buddha Dharma and Sangha inside, so we have to kind of understand that that is ultimately what Buddha Dharma and Sangha mean and that's what taking refuge means it's not something new you are getting taking refuge means, it's been introduction it's a ceremony of introduction so if you're enlightened you don't even have to go through this whole thing you don't even have to take it, you don't have to take refuge vows, you don't have

[56:26]

to take Bodhisattva vows you don't have to take Vajrayana vows if you are already into that ultimate level, then there is no need to take, but when we do not, when we don't we are not on that stage we kind of go through that on that whole way as a skillful means so therefore the wisdom and skillful takes a very important role in our life, you see, everyday we use lot of skill, everyday we kind of figure out how we are using our skill not for essence but we are using our skill for neurosis actually we use, we say how I can present my identity the kind of fear, ego which we never have, we are putting so much energy, so therefore after 20 years we find what have I done, don't see anything because we have done, we have been doing something which is really never existed there, but it is a very powerful experience at the same time so we put all our energy, all our skill to other

[57:28]

side and we kind of put our skill and strategy how to fight, how to sleep a kind of cunning way, very cunning way and the whole cunning nature element has something very neurotic and something very confusing there, so therefore the experience is very depressing experience is a fear and suffering because of such an element now, once we have wisdom then we use our whole skill on another perspective we use our whole skill on a very open ground and we use our whole skill how we can clean and liberate those kind of hang ups and those kind of situation which brings that suffering so it is basically you it is basically you, you have to kind of get the idea that you are witnessing the whole situation sometimes you can look at that way actually it is not that there is a dualistic, it should not be a dualistic approach but it should be like, you know, you are essence you know, basically you are and then there is a play

[58:29]

of the ego and then the wisdom activity, the wisdom activity when it shines when the wisdom activity manifests then your whole being becomes that essence and you are able to relate to the world from the essence point of view but when you relate the whole world from the ego's point of view then the whole experience becomes very unstable and the whole experience becomes very neurotic at the same time because ego has a fear, you know, ego has the fear is like the last weapon of the ego and it is like the most powerful weapon of the ego that without the fear the ego would not survive so once you once you start generating that kind of projection, you maintain that projection of ego then naturally you get very afraid because the ego is something which is not there and being not there it doesn't trust itself so the fear is the only one which can hold that

[59:30]

projection, the whole projection of the ego, the whole projection of that me and each time when you find yourself you are about to experience a wonderful experience your sanity, you are about to experience your tremendous openness then immediately there is the invasion by the fear and start telling you, where are you, where are you come on, get hold of yourself, come on get hold of yourself and immediately you start looking around and try to find, where am I, where am I you know, just that little bewildered being and then you kind of go, ok, here am I and then you create some kind of emotion you create some kind of thought to check that you are really there so you lose your whole perspective that moment could be very powerful opening to you but you didn't see your essence again you get caught in that projection again to the play of the fear, the play of the fear that's how we get caught in the play of the fear so our practice is like

[60:32]

that we we come we come and we liberate the play of the fear, that's very important thing so there are many stages of practice how it's done step by step was first of all to begin with our sitting practice and the mudra practice, now particularly on the Vajrayana, the mudra practice become very powerful in working with those situations, so in order to have the experience of essence, one has to kind of know that one has to kind of know our the nature of the nature of the mind, the essence of the mind and then now you need to be, you just need to understand us, acknowledge us it's very simple, it's very simple because your being is there anyway, you see, let's think it this way, we have a being anyway we have a being and you don't

[61:33]

have to kind of you don't have to kind of fabricate that being you don't have to tell what that being you just have a being without grasping, you don't have to grasp, you don't have to have the fear that if I don't grasp my being is going to get lost, your being will never get lost in fact what I said in meditation the less you expect, the more you gain because the less you expect the more open it becomes, the more able the wisdom shine at that time the wisdom is a fearless mind wisdom is not a grasping mind and someone who thinks that I can only have a wisdom by having so uptightness, by holding to myself that's a, for beginners it's not a fault because when someone is doing for the first time meditation or one is a beginner one will have that kind of experience even you try to kind of open up but then automatically again the fear will start to play okay, now you open up, you open up and there's another trick it's kind of complicated

[62:35]

and when you say open up, open up, there's grasping there's another kind of grasping okay, you open up, open up, good, good you do good so that kind of trick will come there's the play of the fear at that moment so your ego is interpreting your spiritual practice but anyway, you keep on doing you know, you keep on doing and then finally it will break so you bring that deception, that ego on the path and then it will kind of open up now how far you can go with the deception will depend on the mutual tremendous mutual relationship with the Vajra Master and the Vajra Master will cut that deception at a particular time without the Vajra Master then it's become very insecure sometimes you may not able to have that whole fearless nature cutting inside yourself, you need at a certain point, you need a tremendous cutting point and that cutting point may be coming

[63:36]

in many different ways and that is being created to you by the Vajra Master at a particular time, but that's how it comes, you see that's how it comes, that's how the fear fear goes all the way even on your spiritual path and then sometimes you may do something and you may some people may start some kind of thing and then suddenly they started to see they started to, you know, have some kind of experience and then they start to say, oh now I have realized and I can do something while the whole fear is preventing me so it's really really it's called the main obstacle for us is not outside, it's our own confused mind, you know the confused mind, if there is such a demonic thing, it's the confused mind, outside demonic force we can just go away, close the door and it cannot come inside, you know, that's it but this inside goes wherever you are constantly, constantly

[64:38]

you know, kind of really very overwhelming depressing overwhelming experience, so it's a terrible thing, so that's why the whole point is why it is said, open mind, relax you know, so you have to you really have to trust the situation and you really have to have a tremendous understanding at that time, and we have that understanding because we are intelligent, human beings have a particular intelligence, therefore only human being can understand the Dharma otherwise animals cannot understand the Dharma, that's why it's so precious that we have this capacity this high capacity of understanding and and if you cannot understand then then too bad, you know then it's really too bad then it's that person needs the prayers of the whole world something like that

[65:38]

so we can understand it's not like that, but then again there seems to be many hindrances on the path, there will be laziness there will be drowsiness there will be all kinds of things but what I'm really saying do it everyday, do it everyday and that will give you the strength that will show you the inspiration that will open up itself and then the teacher, Vajra Master also provides you a situation how far your spiritual your ego interpreted your ego comes forward to that Vajra Master and Vajra Master will cut through that ego's interpretation, you see that's what is called the whole mandala of initiation the mandala of the Vajra Master there's a complete like the whole barrier there's the barrier, the boundary will be cut through but how far one can go with the deception, without that creation or the mutual creation it would not happen because again inside you will kind of hold it so he may scream at you

[66:40]

or he may be very tender to you whatever at that moment whatever is the best will be offered and in that way, then finally that whole facade the whole deception started to drop down, but until that the deception would not drop down but to drop down one has to make the effort, so then it's called you completely get free, it's like taking off your whole clothes and taking off your whole hat and everything it's a good sign actually when the officer academy, when they completely get become officer, they take their whole hat and throw it up in the air that's a good sign actually like free, so kind of that experience and then we can celebrate that day so like that, that's exactly how the Vajra Master and the Vajra student do it on the path both, you know, the Vajra Master opens his heart and the student also do very powerful

[67:41]

it has to be a brave student a person who is so afraid and who has lots of laziness, cannot succeed, it's not easy but who has strength will succeed who is brave will succeed it's not very so that's how the whole trick remains in that part, that how the fear started to play and tie the whole of oneself, even at the last even when you come on the spiritual path now it will start taking another form disguising in another form while in the ordinary world it is very strong, don't have to say it's like the boss now at that level, it doesn't come and say like a boss, but it's very skillful, you know, it's also very skillful, saying okay, now kind of yes, now open up my dear open up, very good, yeah the lama is saying open up, yeah you should open up, we didn't even tell you that it's that trick it's that trick, you know and then you sit down and yes, yes open up, open up

[68:41]

and then you become very serious it's not open up you know so then that's how it's very deceiving, very deception but then when you keep on then there are certain points when they, you know, at certain points like when we're doing meditation sometimes I introduce in the middle you know, that creating the situation then suddenly sometimes the whole thing will fall down and then there's a glimpse but then it wouldn't last long at the beginning, then again the whole thing starts to form back pretty soon because again the one has been used to that habit for so long time, so it just doesn't disintegrate very easily the whole deception again starts to form then time by time then it becomes lighter and lighter so however there's a it's a long if you start it, then there's a very good

[69:48]

result on the short way within the Vajrayana practice because the whole situation is very different, it's not like in the Hinayana path, in the Hinayana path the situation is created on a very mild way, and while here the situation is created in a very powerful way, that as I said once that Vajra Master opens his heart and you come and study with him once he completely sees your faculty and starts to work with you, then there's no way of escaping for the fear you know, whether you run on the back side, he's there whether you run on the front, he's there when you become his victim then there's no way you can run away from him whether in this life or that life or whatever, you're just there so kind of that, that's called the compassionate activity tremendous power of the wisdom mind that everything has that when a person reaches that level so

[70:49]

we should think on the precious human body, we should think on how precious we are, how fortunate we are that we can understand, we have this high capacity, you know, and we can take a rejoice, now see good part of yours sometime so, and then now this is not going to last forever so I have to use it, you may never know when we die, you know, we know many people like those who are perfectly well and suddenly we find they are terrible with sickness and especially today with all these chemicals and all kinds of contaminations in our water and with our space and environment, the things doesn't look that favorable in one way but so we never know that we could be one of them so when we are well we should use it we should integrate our wisdom soon so then one can be out of those things, but if you do not do it then it could be dangerous and it could be very unwise

[71:51]

the great Shantideva said, one of the greatest teacher, Shantideva is the I hope to translate the text in the future is a text about when you read the text you can, you will cry, you know, no one can stop it because we see that how much sanity one lacks and how much compassion mind one lacks and when a person read that text it completely opens up your compassion mind, which means your whole mind is kind of, it's a very powerful text and the Shantideva the history of Shantideva Shantideva was a prince in South India and then his his teacher was Manjushri, the wisdom deity and the day he was about to be coronated as the king Manjushri appeared in his dream and Manjushri was sitting on the throne where he was supposed to be sitting next day and then Manjushri asked him

[72:53]

oh son, do you want to sit on the same throne where I'm sitting? Naturally, you know you don't sit on the same throne as your teacher at the Vajrayana level and then he said and immediately he recognized that there's a time for him not to be a king and find his own realization so he immediately got the answer that very next early morning he ran away and left the palace and then he went to Nalanda, the great university of Nalanda, in those days there were two great Buddhist universities, one is called the Nalanda University and one is called the Bikramashila University so the Nalanda University has many great scholars, many great thinkers and he went he was practicing inside, while all the other monks, all the great scholars they were debating, studying and he was doing none of them but inside, no one knows that he was such a great practitioner what he was doing outside, eating

[73:56]

more than anybody else and sleeping and going to toilet you know, so his name was called Eating, Sleeping and Shitting he was called Busuku Busuku Eating, Sleeping and Shitting that's his name, so everyone thought this is a disgrace to the university, this is a disgrace to the monastery such a great monastery and university and there we have a guy like this who is just wasting all his time, never studying and doing things and then the custom in the Nalanda University, after certain years, each monks or sit on a throne and give teaching to everyone, so then when his turn came when Shantideva's turn came, then they all want to kind of tease him up so they make his throne a little bit higher and then and then they all kind of

[74:57]

sat and kind of mumbling inside they said, now tomorrow he's going to show his real quality and then we can send him out of this place then we can throw him out of the university so we will disgrace him because he won't know what to say and we will disgrace him, so they were all kind of waiting, and then Shantideva he kind of sat on it, when his turn came so his teacher his usual teacher, he said can you do it, you know, it's your turn coming, you better have something to do and he said don't worry, I will do it and his teacher kind of got shocked, how can he do it, this man is always eating and sleeping and now how can he do it, he kind of got worried, but he said don't worry I will do it, so then he the next day he sat on the throne nobody really know first of all how he sat on the throne, the throne was very high somehow he put his hand and then he was on the throne and then he started and he said

[75:59]

should I give a teaching which was given before or should I give a teaching which was not given before then everyone kind of got shocked they said oh yeah give a teaching which wasn't given before they all look kind of even and then he said there is nothing new here I'm going to say beside it then he gave the whole Bodhisattva teaching, the ten chapters the ten chapters and when he came to ninth chapter then he flew from the throne and then he became higher then all the monks there they regretted not seeing that what a great martian being in the midst of them and usually they are making fun of him and now there was this and then he became higher and higher and higher and then he, the whole teaching nine chapter and the ten chapter was given in the space while he was floating and then everyone got really shocked and then

[77:01]

later it split into two sections one group said there was only nine chapters and one group said there is only ten chapters in the text and they kind of got debate, confused and then later they found Shantideva was somewhere in south India and then two great panditas went there and asked him is there nine chapter or ten chapter which he gave teaching and he said there is ten chapter so there is ten chapter in the Shantideva's teaching and in that he says that the human body is like the perfect boat with the human body as a boat we can cross this great ocean of suffering this boat, this human body like boat will not be easy to get in the future so do not sleep do not sleep he gave the advice

[78:04]

don't sleep, don't be ignorant wake up wake up from this stage because it will be extremely hard to get this kind of vessel it's a creation of tremendous positive karma without a tremendous positive karma we would not have this kind of body because everything happens with a cause and this is a cause of tremendous high senses, high faculty high knowledge, high being it comes from a tremendous power it's not something just came out of like without nothing from the sky it has its own many causes very difficult causes to be a human being but in human being there are many kinds of human being particularly who can relate to the essence and who can study hear the practice, hear the teaching and do the practice is even more rare because mostly many people do not even have the notion that whether they are in a state of sanity or insanity they do not even have the notion many people in this world so to go and look deeper inside is out of question

[79:05]

so those who have the opportunity to look deeply inside are very very fortunate and when we have this great fortunate we have to use this wealth very wisely otherwise with this body capacity we can make it very powerful, we can be enlightenment or we can be a total wuss like someone who destroyed the world like a Hitler or like those who just like people certain people destroyed Tibet certain people destroyed the whole world brought a disgrace to the world, to the humanity a disgrace and exactly we are one of those candidates if we are not careful with this mind we can be one of them, it's not that we are somebody different, we can be one of those candidates for enlightenment and we can be one of those candidates for the worst thing to happen so the mind is very powerful, sometimes we may not not have any idea what this mind can do when a certain state reaches when the whole thing matures, it becomes so powerful that it can

[80:06]

even in our life we can see that we can go to the last end of suicidal and we can go to the last end of the most depressed and we can find tremendous joy and tremendous enlightenment, so we have the whole thing and it's just the way how we know to do it the right way, that's very important so to watching the mind thinking of the precious human body impermanence, the cause and effect the cause and effect is so true if you do something, it's called action and reaction, when you know the action, it has a particular reaction, every action has a particular reaction, no matter if the sound has a particular, the action of the sound has a reaction, the action of the thought has a reaction, the action of the body has a reaction, so if you know that clearly, then you only cultivate the right action positive action in order to experience the positive reaction and you plant a negative action and then you expect a positive reaction

[81:07]

which is mostly, many times we are doing like that, we find ourselves in depression because of like that so therefore, the whole experience will depend on that clear knowledge of the cause and effect, the law of cause and effect what kind of particular cause originates, creates what kind of result afterwards that's called the karma the word called karma, actually in English we call it cause and effect in Sanskrit it's called karma and there would be some other name in Mars and Jupiter for the same thing so actually if you get the point, that's the main thing the names are not very important the great Jew Mipham said, names are not important, if you get the point you can call it anyway, you can call anything you know, he says, the same thing sometimes we get so much caught in names and you know, things like that and we lose the essence, and that's really sad thing, very very sad thing people kind of go, oh, who you are, where do you belong, huh what is it, you know completely get caught in name

[82:09]

and never really understood the essential point that's very sad thing so most important thing is to understand the essence, and once you understand the essence, then names you can create the way you like and particularly, or one respects the name where it comes from the lineage, so that it can be passed to other people so then now in this case, the whole lineage, in lineage there are three types of lineage in the Munda practice, one is called the lineage of the mind, and one is called the lineage of the lineage of the symbol, and one is called the lineage of the hearing, you know so today, what you are going through and what I've gone through, is we call the lineage of the hearing, now from the lineage of the mind, is from the Samantabhadra Buddha, the primordial Buddha to the Vajrasattva Vajra, sattva, Vajra means indestructible, sattva means holder

[83:10]

what is indestructible? our essence, our essence is always there, pure, indestructible sattva means that nature, that being so Samantabhadra Buddha transmitted the wisdom transmitted the knowledge to Vajrasattva and Vajrasattva that is called the mind lineage, mind to mind transpiration, you know, there is no hearing, one just sits and one just transfers, so it's a non-dual mandala it's not a dualistic mandala it's just been passed through, just like that and then from Garab Dorje the great Dzogchen master Garab Dorje, to Jambal Shingen Garab Dorje you all know the history Garab Dorje was Garab Dorje was the first Dzogchen master, the great Mahayati tradition of Nyingma lineage where there is tremendous wisdom-wild energy

[84:11]

and wisdom-liberated energy which has been deprived in the Mahayati tradition and started from Garab Dorje to Jambal Shingen Jambal Shingen was from China Shri Sinha was from China but Garab Dorje to Jambal Shingen then Shri Sinha and then from Shri Sinha to Padmasambhava, that is called the lineage of the symbol so symbolically they got realized, they were never given the teaching verbally they symbolically got realized in this way or that way and sometimes by sign, sometimes by just kind of creating some kind of situation like moving having some kind of gesture making some kind of gesture or making some kind of some kind of situation

[85:12]

that is called the lineage of the symbolic and then the lineage of the hearing, the lineage of the hearing started from from from after Padmasambhava then from one's teacher from my root teacher from his Holiness then from Padmasambhava to Ishitsogel, Dakini Ishitsogel Dakini Ishitsogel to previous Dejomlingpa and previous Dejomlingpa to his Holiness teacher who was and then to his Holiness so the whole lineage was passed like that, the whole wisdom lineage was passed like that so that's how the lineage of the hearing that's called the lineage of the hearing so the mind lineage, the symbolic lineage and the lineage of the hearing that's how the practice of the whole Wondro manifests, and then so when you do the practice you visualize the whole

[86:14]

lineage teachers you visualize the Smantabhadra Buddha to Vajrasattva, Garabdorji, Jampal Singh, Sri Sinha, Padmasambhava, and then from Padmasambhava to Ishitsogel and all the teachers, and then in the middle there is Padmasambhava and on the right side is Shakyamuni Buddha, Shakyamuni Buddha surrounded by the Buddhas, one thousand Buddhas three times and then on the left side is the eight great Bodhisattva and sixteen great Arahants and the retinues of great Arahants, and then in the front is the Vajrakilaya the embodiment of all the Buddhas in the tremendous wrathful nature the wrathful nature, the Vajrasattva on a peaceful level is Vajrasattva cleansing deity the most purification most powerful in purifying one's body, speech, and mind in a wrathful nature, the emanation is called

[87:15]

Vajrakilaya so Vajrakilaya and all the deities all the yidam deities, whoever particular yidam deity you you are kind of whoever is your favorite yidam deities and all of them in the front all of them in the front and then surrounded by Dharma palace, so there is the whole refuge, this refuge tree you create on the Wundru practice level, so that's where you practice and yourself, you visualize like a huge ground huge plain ground and on the plain ground, there you are sitting, and in the right is your father, and on your left there is mother we visualize, we do this practice for the enlightenment of all the beings that's the basic Mahayana approach and if you do not have that understanding, then it's become very Hinayanic practice, so on your right hand is your father, on your

[88:15]

left hand is your mother, in the front is all the beings those who obstruct you, because they also need enlightenment, they are doing something out of confusion, so therefore you visualize the negative forces, demonic forces, whatever is trying to obstruct you they are in the front and then on your back is your relatives and your friends and then surrounded by all the beings of the universe, and then there you are, doing the practice in front of the Pramasambhava and all the lineage teachers and Buddhists and Bodhisattvas, a tremendous light, like a thousand glow of a sun and moon, like that, kind of radiates from them, and then while you're doing the refuge practice here it's called Nizam Chanchup Nipur Mata Upar, from now on here it says, Nizam Chanchup Nipur Mata Upar, Lama Kuncho Sumla Khyap Suchi from now until attaining the heart of enlightenment, I take refuge in the Lama, the three jewels

[89:16]

so that's what it says, so at that time the Lama and from the refuge tree tremendous light generates, dissolved into all the beings so powerful light that it cleanses up all the defilements, all the emotional unbalance, and the whole emotional state, and then we are able to see our mind, so you do it three times Nizam Chanchup Nipur Mata Upar Lama Kuncho Sumla Khyap Suchi three times, so tremendous light generated at that time and then it dissolves into you ok, now the light dissolves into you from all these Buddhas tremendous light comes, Buddha and Bodhisattvas and the whole refuge and then you become so cleansed, like crystal clear, like a stainless sky and you also become into a light you see, you become into a light and the whole beings the whole neurosis the whole hangups, confusion, fear

[90:17]

dissolve, and the whole being become into a light, and then and you also, after becoming a light, you dissolve into the whole refuge thing, you dissolve into those Buddhas and Bodhisattvas and finally dissolving into the main athlete and then who is inseparable from the Lama, and then that also dissolves into the light and then at that time you experience the basic open ground of your basic sanity completely dissolved and inseparable to non-dual state and then you should remain in that state in meditation as long as you can at that time there is a very powerful experience of the wisdom mind being in that state usually when you sit there it's slightly different, when you dissolve into the refuge and into the Lama's mind completely at this level, there is a very powerful experience of the wisdom mind emptiness mind, or the emptiness is not the right word but you know

[91:18]

as the essence into a sanity completely, so there is something you cannot describe by mouth, it's tremendous opening and clear, and then you remain in that state for a while and then once you get back again you generate the whole whole refuge tree and then you do the Bodhisattva practice after that so there I found a lineage tree photo in Nevada city, so I hope to find some I heard there could be some other places we can find and then one day I can have it here and we could take a picture and then everyone can have a picture of the refuge tree it's a very important very important thing in the wonder practice to have a picture of refuge tree so that's the kind how you do it, you know, how you do it the refuge, ultimately so the whole refuge you dissolve and yourself become dissolved into two so this become completely non-dual state you see your basic sanity buddha nature emerging into

[92:19]

that sanity and therefore you experience that wisdom mind within yourself so then basically one does the prostration with the those who are starting the completing on the practice it requires about 100,000 prostration and reciting that so you can start in a place doing these two words visualizing the whole refuge and doing the prostration 100,000 times now basically the powerful of the essence is so mind and the whole life is the experience of the mind and actually at this point is the experience of the emotional mind, it's not the experience of the essence mind but when you do this prostration in front of the buddha and bodhisattvas it says in one prostration going all the way to the bottom of the ground where there are millions and billions of particles that much even in a state of many lifetimes

[93:20]

before one become enlightened one become a powerful king universal monarch that's the merit of that kind of prostration one prostration the way the endless endless billions of particles underneath the ground just one prostration benefit, merit is like one become universal monarch for that many lifetimes because of the power of the essence, so powerful there, so that's the whole reason there's a tremendous merit, the power that's out there and if we can, in many teachings you know it explain, if we can really see that the cries that we have made at this point in taking so many lives that our whole cry will be bigger than the whole ocean, one person cry can be bigger than the whole ocean that many life ones taken up you know, so and if you gonna pile up the whole body i.e it will be even i.e it will be even and if you gonna pile up

[94:16]

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