There is not the five standards, only four, because there is no body. All other five standards are form, body, feeling, perception, concept of consciousness, concept of intellect and consciousness. These are, when purified, are five different, of the five different standards. And the five negative emotions, such as anger when purified, is mirror-likeness, are the five buddhahoods. And the five feminine concepts of the five buddhahoods, the five buddhist families, are in fact the true nature of the elements. And all this is symbolized in this vajra. This vajra represents the five buddhahoods, the five buddhist families, and their concepts. It means energy and the elements, united by compassion, the non-duality of the Vajra nature. What is important for us to recognize is that the process of death takes place when the distribution of elements begins to take place.

[01:22]

You understand? Vajra sometimes known as the outer distribution. As I mentioned this morning, sometimes when the outer distribution element takes place, it is possible, if the right medicine or the right path of the masters can bring the person back. But then, there is what is called the inner distribution, which is the father's essence descending the mother's essence. The sentient being and the heart. When that begins to happen, then it is very difficult to bring the person back. There is no point in that. So in this one, I think what is very important is that in this, what is called in Buddhism, called alaya. In Sanskrit it is called alaya. In Tibetan it is called kuizu. It is described here as the ground, what do you call it?

[02:24]

All ground. All ground. Which is the ground of all. Which is like a fundamental, how do you say? The basis of mind. Like for example, I think maybe I should explain this to you. In Dzogchen, the uniqueness of Dzogchen is that even though, for example, when you practice. When you practice, especially a beginner, when he or she practices, he or she may have a very good experience. Like an experience of absence of thought. Or experience of bliss. Or experience of clarity. But that experience is not free of the cocoon. Or the, how do you say? It is not free, not gone beyond the alaya. Alaya is a bit like a glass house, you know? Like glass. It is not so apparent but nevertheless. So that is why in Dzogchen you have to explore the alaya.

[03:27]

And go beyond the alaya. To reveal the exquisite beauty of it. Thank you. Now, to put this very simply.

[04:47]

So as not to create any confusion. It is very simply. It is a conclusion of the dissolution of elements. In the earlier section it was said to be the outer dissolution. In the inner dissolution. Like for example the 5 sense consciousness dissolving into the alaya. And the distracted mind consciousness is dissolving into alaya. Mind consciousness dissolving. Then you can say the ignorance is dissolving.

[06:07]

Or to put it very simply. Stop, rewind it. Rewind it. From the conclusion of the hindrance of dissolution. That all aspects of mind dissolving into the state of the asmatamita.

[07:23]

Then the immaculate dharma consciousness manifesting. Now follows the reason why the ground luminosity manifesting. And this ground luminosity in many ways is this buddha nature. Which is present within all sentient beings. Pervades them since the beginning of time. But unfortunately is obscured by what is called emergent ignorance. Or the ignorant aspect of the alaya. So that's why the wisdom present in oneself stands unrecognized. Therefore each being is continually submerged in confusion.

[08:27]

Since at this point even the obscuration to dissolve in itself. As I mentioned in the central blurb. That at the moment of death is a tremendous opportunity. One clearly understands what is happening. And is prepared well for it in life. For at the actual moment of death. The thinking ego mind dives into the essence. And in this truth enlightenment takes place. So since the obscuration dissolving itself. For a short while at the time of the dissolution stage. The wisdom will manifest nakedly. Appearing also to ordinary people. To all alike. But the ordinary people fear to recognize it. And the habitual pattern of obscuration repeats itself. It reoccurs again. Because they have a stronger imprint. Do you understand? Whereas. It repeats itself.

[09:33]

And again and again people continue to follow the rebirth in the samsaric enjoyer. Existence. Enjoyer as in unbroken chain. It's not only a temporary interruption. But for a practitioner well acquainted with these. The main practices. These instructions. Existence. Then the mother luminosity which is the self manifest. Original nature. And the child luminosity. Which is what has been practiced at the heart. Will mingle inseparably together. And they meet as all friends. Or like a river flowing into the ocean. For this reason liberation is easy. This is where. When I put it here. Into this essence. The thinking for the actual moment of death. Thinking ego mind dies into essence. And in this truth igniting takes place. If we are familiar ourselves with the true nature of mind.

[10:34]

To practice while we are still alive. Then we become more prepared for when it is revealed itself. Spontaneously at the moment of death. Recognition then follows as naturally as a child running on its mother's lap. Remaining at that state. Position itself. Since the moment of death is such a. Powerful moment. In that. There is a real. Death. Real break. Like the all ordinary. What really dies momentarily. Is real. And in that moment. Like all the. Like for example. Like in England or somewhere. There is always bad weather. Suddenly it clears into a shortcut. Not an island. You know what I mean.

[11:36]

And momentarily. At that moment. A pure nature of mind. Which is the Buddha. Prevails over it. It is there anyway. But only obscured. That. And that's why. It's such an important moment. I think it's because of this. That even here the experience of the thought. Of the seeing of life. And it's tremendous peak. And that is. Experience. Present. And all described. I am someways pointing to this. But also. I would like to say that. As regards the near-death experience. I think it's important to bear in mind. That it is near-death. However good. The experience of that. Near-death experience may be. Still. Do you understand? However. Or rather. What is important to bear in mind.

[12:37]

It is a very powerful insight. Into me. That nature might be after. You get that? Now. Generally in Buddhism. There is this. How do you say? Description. Or this use of the terminology. What's called the two luminosity. It's called mother luminosity. Sometimes known as the basic luminosity. Or the ground luminosity. It's the same. Because you see. Mother is. From. Whom. You know the child. He comes. It was the mother principle. The use. Of the source. So it's like the ground. Or the body. Of hundreds of luminosity. And then there's also. What is called the child luminosity. Or the son luminosity. Now what it really means. Is that it's only a matter of. How do you say? It's only using example.

[13:39]

Example can. Example can help us. To see clearly. And what really means. That the mother luminosity. Ground luminosity. Is the nature of the earth. That is present. Both the nature of our mind. And nature of the earth. The truth itself as it exists. Is the ground luminosity. That when the obscure is removed. It reveals itself. At that moment. That's what is called ground luminosity. Or mother luminosity. Now what is child luminosity. Or the son luminosity. Sometimes known as father luminosity. Is that a teacher. If you follow. Like I call it as master. Follow the practice. And the master has introduced to you. The nature of your mind. And you have a glimpse of that. And then you have integrated. To your practice. And you have a recognition. That recognition. That practice. Of the nature of mind. Of the ritual. Is the child luminosity.

[14:41]

Now when the ground luminosity. Presents itself. It's your. You know the. Child luminosity. Is your practice. Or your recognition. Recognizes the. What has happened. In reality there is no two things really. It's only in some point. You will explain. We took off. Mother luminosity. Child luminosity. But in reality. There is no two things. In a sense. When you recognize. The nature of your mind. To be. What one is required. Which has been introduced. By one's master. Is that. When you recognize. Then it's emerging. The two luminosity. And that emergence. Of the two luminosity. Is where. The practice of liberation. Or enlightenment is. It's like. Chara and. Mother's love. Something about this. Example of the. Chara and. Mother's love. Is that. You see. Chara has always. A very instinctive. Recognition. Of mother. Even how young. A child is. Has an instinct. Knows where the mother is.

[15:43]

Get it. So it means. That if you practice. This so well. If the nature. If you realize. The nature of your mind. Then if you really. Age with it. You have an instinctive. Recognition. Of the. Mother. Meaning when the truth. Revealed itself. At the moment. Of death. Rather. Rather. Than. Obscuration. Obscuration. Ignorance. Even. Wisdom. Everything. Then. At that. Particular. All senses. In fact. In the. Tibetan version. It says. First. The senses. All the. You need this. Sense. Mind. Consciousness. Into the. Then. It's like. The. More negative. Mind. The more. Afflicted. Mind. Dies into the. Then. It is the. Wisdom. Dies. Then. Even the. Ignorance. Dies. The inside. And.

[16:44]

Or rather. And. Even. The like. The. Ignorance of the. Alaya. Dies. In itself. And so. At that moment. The. Dharmakaya. Nature. The absolute. Dharmakaya. Nature. That. The. Wisdom. Which is. Unstained. Or. Immaculate. Presence. It is also. For example. In the. Tibetan. Book. Of the dead. Also. As. The. First luminosity. And. Now. There is. Something. That is. Interesting. To bear in mind.

[17:45]

Technique. Of. Inconclusive. Magic. Is. That. Like. In the past. When I've taught this. I've always referred. For example. That the first experience of luminosity. Is. More related to the first part of it. The part of the moment of death. But in reality. What is important to bear in mind. The first part. Of the part of the moment of death. Or moment before death. Or moment of death. And the part of dharma. That. Merged into each. As a very. It's not a very. Clear line. It's rather when you get. What is known as the part of. Moment before death. Is when the dissolution element. Once you have actually. Ceased to exist. Or once you've died. Or the ordinary thinking man.

[18:45]

Has died. Like at that moment. In the father's essence. In the mother's essence. You know. Merging. And fusing. With the dark. Being. Then. At that moment. When all your. Aspect of your. Consciousness. Has died. Into. The truth. Into the state of dharmadhatu. Or dharmakaya. Then from. Out of that state. Comes. The. The reading of our. Inherent. Nature. In dharmakaya. Anyone. Who is really. A practitioner. Can recognize. This statement. Whereas for the ordinary person. He can just splash. And he just can't say. What was that? That reading? What was that? So. In some ways. That it's a kind of a. Continuation of the first part. But also. The beginning of the dharma. That is described here. In the. First luminosity. Isn't it? Now. Maybe. We can stop for a little while. See.

[19:46]

First of all, I think you remind me of a point, is that in the Dzogchen teachings, I mean in Buddhism in general, and particularly in the Mahamudra, and especially in the Dzogchen, the most important thing is introduction, the nature of your mind, is called ikpa. Now in Dzogchen, I mean, in Dzogchen, there is a difference made. And in relation to the nature of your mind, there are many many aspects of mind, but generally speaking, we use two terms. One term is known as, for example, mind, or the sense, which is the thinking of the mind.

[21:00]

Yes, the sense. But then the, that's the ordinary mind, that's the cloud of the mind. But beyond that cloud, that intrinsic pure awareness of an inherent wisdom, that's an aspect of the mind. In general, in Dzogchen, we don't use the word mind at all. Mind is more referred to the confused mind, whereas the intrinsic pure awareness is called ikpa. Now, what has died is all the aspects of our confused mind, that has all died. But, what did you say? No, if you put it another way, I mean, what I want to really say is that, so that in the

[22:30]

introduction by the Master, one must have a really direct experience, direct experience. It's not sufficient to have just an intellectual knowledge of it, but really a direct experience of the attention. Once you have the direct experience, direct glimpse, direct experience of that, and then that's what you actually abide by, that view, that recognition. In Dzogchen, the meditation is nothing but abiding by that recognition. And then with that understanding, you try to actually apply it in your life and bring about liberation. So this recognition of this rikpa is really crucial, because it is that which recognizes when one has, for example, has experienced it. Now, also what is important is that this aspect of our, or this fundamental nature

[23:39]

of your mind, or the rikpa, has what is called the five aspects, known as five buddha-wisdoms, three karas, and five wisdoms. One of them is the wisdom of five buddhas, the quality of all-encompassing space, known as the wisdom of Dhamma-dharma, all-encompassing, like the sky. It is also very clear, like the mirror. Like if you use the example of mirror, mirror is very open and spacious, like mirror-like reflected, wisdom of Dhamma-dharma. It can reflect everything that is visible, what is called mirror-like visible. And that mirror reflects everything, good and bad, ugly and beautiful. There is no, like you say, bias, no judging. It is called the wisdom of equality. At the same time, it does not, it sees everything very distinctly. It does not mistake the beautiful from ugly, even though there is no bias, but it sees

[24:44]

everything distinctly, that co-wisdom, the wisdom of Dhamma-dharma. And finally, everything in the mirror-like view, it just means that everything is spawning and is complete. You don't have to create the reflection, you don't have to draw it, it is there, and so that, you know, that co-wisdom of all-encompassing. These five, when we, for purpose of explanation, we have to say that they are distinctly as five, but in actual, in the state of that wisdom-mind, that all these five are one. There is no, like, separation. Now, and in this respect, even though the nature of your mind is empty, or even though when we die, for example, like the mind dies, ordinary mind dies, that discriminating awareness aspect of a wisdom-mind discerns it. For example, it is said in the teachings that even though the nature of your mind is empty, but then the question comes, who realizes it? Who realizes the mind?

[25:45]

It is the discriminating awareness of itself that recognizes it. Oh, it's self-recognition. It's self-recognition. But it's not so easy to just jump and say, it's just self-recognition. Because that's kind of, how do you say, coming to too quick a conclusion. Otherwise I could have saved you from very much self-recognition. But it's not enough. In fact, you've got to go through the long winding way to get this understanding of self-recognition. And so, there is an ask. It's like in the state of that wisdom, it sees itself. Yes. I had a similar concern with the abilities I believe I have now, I could try to discriminate

[26:57]

that on my death, but I think realistically when I'm dying, there will probably come a point when I get confused and frightened and freak out, and I certainly am not capable of doing that anymore. That's why we have to, that's why we have to, that's one of the reasons is that I think that sometimes the tendency, I think generally, not with you, but what I'm saying, generally I find sometimes we get into among people who do not have, for example, the, you know, who do not have the spiritual culture, or not the basic humanities, or the understanding of the dharma, for example, that immediately that may become like, let's say, somebody comes here, just drops back to the street, likes it very much, but it kind of pushes many buttons, and in the beginning you say, I can't take it, too much emotion, and then

[28:04]

leaves. That's a very example of how interested, not having an understanding. What is important is not to take things to person. And secondly, you see, it is because you have these skills, that's why you have to, usually. Because if you have a fear, if you have a fear that you won't do that, that's one of the reasons you have to take that. It's not just, if there is a fear, if you run away, you keep doing that all the time. So when there is a way of doing it, you don't have to confront it directly, but you can just, you know, be gentle with yourself. So in the same manner, that like, for example, if you feel, and there are, like we need to

[29:06]

see it, you know, like sometimes we meet here, there are aspects in this teaching which extremely encourage it, but there are also aspects which are rather painful. So I think it's, wherever it's confronting and it's not so kind, you know, it teaches us that we need to work. And whenever it's encouraging also, like there is a story of an old woman in Tibet, who was spending all his life meditating, and meditating, and then one day he thought, well, you know, he just can't get a job. He said, well, I don't think I should stay here all the time meditating, practicing myself. I should maybe go and teach. So he came and gave. And in the teaching there are all these aspects, both encouraging aspects, but also beautiful.

[30:06]

So at the end of his teaching, one woman got up from there, one old woman got up from there, and cried and said to this lama, that, well, when you talk about the wonderful qualities, how powerful the lama is, how incredible the power is, that it kind of gives me so much encouragement. I feel that not only you, lama, but even for me, old woman, there is some hope. But when I start hearing about all the negative karma and all these things, I realize that there is no hope. I don't mean, I think, even for you, lama. So you need to kind of balance it out a bit. Balance it out a bit. Okay?

[31:08]

Where is the list? So, the, what all schools, both the Nyingma and the Sarma, agree, that this ground luminosity, or this mother luminosity, ground luminosity, is the basis of liberation. And it is of the ultimate dharmaka essence. Basically, it means, you know, that's the stuff that you get enlightenment. It is in that state you get enlightenment, in a way. That's what it means. This is the most crucial moment. This is it. You know what I mean? It says here, moreover, since most people fail to recognize the ground luminosity,

[32:23]

although it benefits for them, and although they do not, or, see, moreover, since most people fail to recognize ground luminosity, although it benefits for them, or although they do recognize it, but they are not sufficiently acquainted with it, so they are not able to remain in its continuity. Apart from that there is no doubt that it is the true ground of liberation. It means that, you see, one thing is that because they are not familiar, it's as good as not appearing. Or that it may appear, but they cannot stay, sustain and rest in it. It just, you know, goes. You know what I mean? There is a very famous quote from Dzogchen Shinggye, Tsang Dzog Tantra, from that it says, this is a good one to quote, it says here, The nature of the mind of all Buddhas

[33:24]

pervades all sentient beings naturally since the beginning. When this secret awareness, that means rikpa, is manifest in the field of experience, it manifests five lights in a manner of mother-child meeting. When the child manifestation dissolves into the mother, all display of dualistic mind are carried away. The doubt of confused thought and statement is cut, and the illumination of the wisdom sunlight completely disperses all conceptual things. By the power of being free from the doubt of the conceptual thinking, awareness wisdom, that is rikpa wisdom, will be strengthened and will rest accordingly in the state of non-thought. And the non-thought, the unmanifest wisdom will precede everything. When the fruit of secret mantra is fully ripened, the wisdom rikpa cannot help but manifest.

[34:28]

At that time one's awareness or rikpa, having awakened the essence of occurring perceptions, is utterly pure. The nature of wisdom devoid of word is experienced and the genuine manifestation of secret mantras are seen. When not engaging in the cognition of is and is not, samadhi will be attained in five days. The last one may be good. The famous tantra which I quoted to you, remember? Nidakhaja, the union of sun and moon tantra, which is one of the most important Dzogchen tantra. Name of one of the eighteen Dzogchen tantra, what is called Ganga Upadesha. From that it says, therefore being untainted, it is sufficient.

[35:32]

Self-occurring, self-liberation. Self-rising, self-liberation, the expanse of non-arising. Spontaneous presence dissolved in the space of primordial purity. Free from the extremes of hope and fear, the limits of both cause and effect, having ceased, and space and awareness without duality, are free from the primordial purity, the spontaneous great perfection of non-action. And also moreover, in the Kalachakra Rukta it says, when recognizing this luminosity, one will definitely with no intermediacy, meaning no power at all, be liberated from the all-suffering energy. Also, it is stated in the, in the Nimen Namgya, the person who has recognized this luminosity will not see the city of the Kali, the appearance of the Rukma, and everything.

[36:41]

Unfortunately, you see, in the translation, it's very difficult. Like, for example, from Gita Kali, for example, you see, I mean, what is from Nida Kali, can you read this Nida Kali? And I will read from Tibetan, page 83 Nida Kali. Therefore, being untainted, it is sufficient. It basically means that, you know, because it's untainted, therefore it's sufficient. Because it's unobtrusive, therefore it's sufficient. Meaning, therefore it's clear. It's clear. Like, when the sky is not changing, then it's clear. In the Namgya, in the translation here it says, self... Self-occurring, self-liberation, the expanse of non-arising.

[37:44]

It doesn't really say, it means self-rising, it means self-rising, it rises itself and liberates itself, and from out of the expanse of unborn. Because in this state, it rises itself and liberates itself. That's very much in Tibetan terminology. In Tibetan, from out of this unborn, meaning anything that is born, anything that is created, is subject to impermanence. This particular state which is absolutely, is beyond birth, therefore beyond death, therefore uncreated. But yet, everything is spontaneously accomplished in this depth of the great, in the vast expanse of this primordial purity. In this state, there is neither hope nor fear, neither doubt. You see, you neither need to confirm nor, you know, it's free of all these extremities. And also free of cause and effect.

[38:44]

Because cause and effect, it does not touch this. This is the, this is the, in this state of, what is called, in this state of the indivisibility of the rikpa and the dhammadhatu, all-encompassing rikpa, the indivisibleness, is the liberation of the primordial purity. And shall measure to any state of dopa-chenpo, which is beyond any effort of abandoning or adopting, where everything is just spontaneously accomplished, somehow. That's the meaning of this. Because, unfortunately, in the translations it doesn't really understand. It doesn't really, it's like a joke without a punchline. Unfortunately. Because the language is so retranslated, it could translate from a non-European language to a European language, make that kind of a jump. Because conceptually, you know, there's no reference at all.

[39:47]

And then when you have retranslations, it becomes just many, many words. So it becomes rather uncomfortable, rather, unfortunately, just kind of a disturbance. But it can't help it, because it's very difficult to translate. So basically it means, what all this is pointing to, is that that particular state is there. Basically it's saying, it's confirming the fact that we experience the ground of monasticism. It is the basis of human beings. That's where one's inherent nature is. Buddha nature is awake only. Then Buddha nature is when all our thinking, the illusory aspect of our being, delusion, ego, all those die. What you're revealing is your religion. At that moment, if you have the recognition, if you have the recognition, that is where... I mean, it's not in us saying,

[40:49]

well, okay, if I'm a Buddha, that means I'm a Buddha, then it's sufficient. It's not so. Even though it arises, but the recognition isn't there. That's where the difference when you're a liberal, is your recognition. You might be a Buddha, but if you don't recognize it, your extension is there. The main push point is recognition. This is where K.B. says, in an instant, enlightenment, in an instant, complete completion. So that's recognition. Try to stay with mind, but at the moment of death, the mind must be neither distraught or disturbed. That's one of the reasons why any weeping or any emotional thing must be done prior, so that when the person, at the moment of death, should be filled with any emotional things. Emotional...

[41:51]

Destructions. Like, for example, when he says, there should be no weeping or this... What it really means is that it doesn't mean that, you know, you needn't grieve about it. Those all should be done before. Because when the real moment comes, it should be a peaceful time. Because then, if you are in a good state of mind, then the recognition isn't there. This is the most important. And this is something that is practical. I mean, all the different luminosity and visions afterwards are rather difficult for us to handle on. Remember we were talking about this. This is what we can do. This is the most crucial. Now comes a very interesting part, which is also a little difficult,

[42:53]

but however, we must go through it. There is no escape. Having explained the general system, there is a further two-fold division. The Dhammakaya luminosity of Brahmojyo purity, which in Tibetan it means Kada Thugha Yasa, and the Sambhogaya luminosity. We must make a distinction according to the system of the instruction section, meaning according to the Dzogchen Upadesha. Dzogchen teachings have three sections. The outer is called Samdhi, category of mind. Inner is longer, category of space. And the secret is what is called Upadesha, or Megha, the category of field instruction. According to Upadesha, and according to the

[43:54]

innermost, unexcess cycle of Nibbidhi, that's like the long-term Nibbidhi, according... This is the vision of Mishila. Mishila is the Dzogchen instruction according to Nibbidhi. This is the vision of Mishila. According to that, according to that, then, you see, the first is exactly the ground luminosity, the natural state, which manifests like a pure, cloudless sky. Same. So, if one recognizes one's nature here, in the very recognition, one will get in the enlightenment, in the great original state of the or primordial purity, and will therefore be free from the latter residual manifestation, meaning there are no other manifestations. That's it. That's all for you. You are in a good place. But if, however, one is only slightly pointed to this state, and thus unable to be liberated,

[44:55]

then the inner breath will cease, and the red element will emerge from the right nostril in the form of blood or limb, and the white element will emerge from the secret path. At the same time, one's awareness, like a spark fading, will emerge from any of the apertures, such as the eyes, and the part of Dhammata will manifest. This is called Dhammakaya Luminosity of the Dhammata Purity. If one is not liberated at this point, then at the end of... If one is not liberated at this point, then at the end of the space dissolving into luminosity. The so-called luminosity

[45:57]

dissolving into... Dissolving in unity of Christ. This is the actual... Induction. It is said, mind dissolves into... Huh? Space. How? Mind is consciousness. I didn't understand it. Into? Space. Space into? Luminosity. Luminosity into? Wisdom. Wisdom into? Unity. Unity. Hmm. Okay.

[47:00]

...and slightly acquainted with this state, and thus unable to be liberated, then the inner breath will cease and the red element will emerge from the right nostril in the form of blood or lymph, and the white element will emerge from the secret path. At the same time, one's awareness, like a spark fading, will emerge from any one of the apertures such as the eyes, and the bardo of dharmata will manifest. This is called... What is dharmata? Dharmata. Dharmata. Right. This is called the dharmakaya luminosity of primordial purity. If one is not liberated at this point, then, at the end of space dissolving in luminosity, the so-called luminosity dissolving in unity occurs. At this instant, the rascal heruka deities will reveal themselves in all their attires and attributes with numerous heads

[48:16]

wearing various ornaments filling the entire world. The spontaneous sound of dharmata will roar like a thousand of thunderclaps and the colors and lights will ignite like a hailstorm of weapons. Amidst this immense terror, without recognizing one's essence, one becomes now panic-stricken and faints. When regaining consciousness, the above is all completely vanished and the peaceful deities gradually manifest. Then all perceived objects such as earth, stones, mountains, and rocks totally devoid of materiality are of the nature of rainbow light completely clear and shining. Vast and free from obstruction, brilliant and magnificent, they manifest with a nature that totally transcends all limitations. At this point, one will think that one has the body of one's former life. Completely pervading the space in all directions, above and below, countless rainbow lights in the form of five-colored spheres

[49:16]

manifest. And within each of them are the innumerable peaceful deities of Vajradhati, such as the five families of victorious ones, the male and female bodhisattvas, all with wonderful expressions and attire captivating to behold. Extremely fine rays of light extend from each of their heart centers and connect to one's own. All of these manifestations are completely ordered. From the rays connected to one's heart, countless fine spheres will also be seen to emanate. Later, one experiences all of these forms dissolving into oneself. After that, appears the so-called unity dissolving into wisdom. From one's heart center and into the space above, blue, white, yellow, and red lights shine forth one above the other like extended banners. Each is adorned with spheres of light in their corresponding colors, each of which is again decorated with five smaller spheres. Like a parasol of peacock feathers,

[50:17]

they appear splendidly above oneself in the full five colors. All this is called the inner path of Vajrasattva. It is the light path of the four wisdoms combined. That the green light path does not appear is due to the lack of all-accomplishing wisdom because one hasn't perfected the power of practice. Following that appears the wisdom dissolving into the Vidyadhara of spontaneous presence. Into the Vidyadhara. Vidyadhara. The spontaneous presence.

[51:17]

The previously mentioned Vidyadhara. Following that appears the wisdom dissolving into the Vidyadhara of spontaneous presence. The previously mentioned manifestations of light dissolve into the parasol-like five lights above. Next, everywhere above this personal phenomena, the Dharmakaya display will manifest like a cloudless sky, symbolizing the awareness and emptiness of her mortal purity. In between will manifest the Rupakaya of spontaneous presence, the realms of the peaceful and wrathful ones, as well as the different natural Nirmanakaya realms. Below will appear scenes of the impure worlds of the six classes of beings. All of this manifests simultaneously with vivid clarity like an image appearing in a mirror. At this point, it is the nature of things that the person will automatically have the five super-knowledges, the six recollections, perfect recal, as well as

[52:18]

continuous samadhi. Moreover, it is also taught that innumerable Dharma teachings, previously known as well as unknown, will arise within one's mind. In short, liberation is assured if one remembers at this appropriate time the vital points of the oral instructions, whichever have been taught, and puts them into practice. But if the power of one's practice is feeble and one is not liberated, one will, for a while, see the dream appearances of the bardo becoming, and then doubtlessly pass on to a natural nirmanakaya realm. To traverse all the paths and boonies, it is thought that one will attain enlightenment. Unfortunately, it is quite short, so we will cut it down. Everybody can have a coffee, please.

[53:19]

Now, you catch any reason? How to bring the bardo of dharma into the path. Dharma. [...] Dermatology. You have to learn about dermatology. Dharma. [...] D-H D-H The sound is dha. Dharma. [...] And how do you say Buddha? Buddha? Buddha. [...] What is the duration from the initial bardo of dying until this point? It seems because of the words used and the intervals and the duration of all that transpires that these bardo stages appear for a long time,

[54:21]

whereas in fact they don't last very long. In the first place, given the different nadi constitutions and the circumstances of individuals and their illnesses, generalizing about the outer and inner dissolution stages is indeed impossible. Most often, however, stages quickly pass. In particular, it is taught that the whiteness, redness and blackness last no longer than one instant of completed action. When, after that, the dharmakaya luminosity of death, the co-emergent wisdom dawns, it does not usually last longer than a finger snap for ordinary people who have not practiced. Some can stay for the duration of a meal. Also, people who have slightly practiced can remain for as long as they once could retain stability in the practice of meditation. That is called a meditation day. It is thought that one remains in this luminosity for between one to five such days. Practitioners possessing the confidence of realization are able to remain

[55:22]

in composure in that state of luminosity for as long as they wish. At the end, for such people, the wisdom wind will dispatch awareness through the crown of the head and they will attain the great upper directness. This is indicated by the white bodhichitta appearing at the crown of the head or the left nostril when the vital point of the wisdom mind moves in the left channel. During a successful poa, the bodhichitta appears in this way. Without this sign, claims to a successful poa are doubtful. Some learned and accomplished masters such as Jamyang Padan Sangho have stated that those who remain for a long time before their consciousness leaves the body are not necessarily resting in perfect meditation as there are some people who remain due to attachment to their bodies. In any case, for people of any of the three capacities, it is totally inappropriate to cremate and perform purification rituals for the body as long as the red and white essences have not emerged from either above or below. Why is this?

[56:32]

The cremation will be an obstacle for those remaining in meditation and an ordinary person attached to his body will be burned alive. Now, as for the luminosity manifestations of spontaneous presence according to Dzogchen, those who are only slightly advanced in practice will experience them for one to five meditation days corresponding to their degree of familiarity. For those who are not so acquainted, they will last not longer than an instant of completed action and are therefore difficult to recognize. Some, by failing to recognize the sounds, colors and lights as their own personal experience, become terrified and faint. Having described the additional points, now comes the main part of the chapter. The supreme method for recognizing the ground luminosity of the first bardo and attaining liberation is, right now in the bardo of the present life, to become fully resolved about the mind and then to exclusively concentrate, beyond meditation and distraction,

[57:33]

on continuous practice of the ultimate nature of ordinary mind, the unfabricated and natural state of dharmakaya. Maintain it, unspoiled by the obstacles and defects or the defilements, mental constructs or habitations. It's crucial not only in the first bardo, but at all times. Deciding on one thing, and resolving the need to be mindful. And Pergam has

[58:34]

the various points after resolving the need to be six-legged, laying the base of three-fold motionlessness, keeping the measure of the three-fold remaining, planting the stake of three-fold attainment and showing the degree of liberation through the four-fold confidence. When one not letting those, when one not letting these, when one not letting these and other points remain as mere rhetoric, applies their meaning to one's being, one will perfect the four visions and in the best instance liberate the physical body into the unconditioned body of life. As the next best, one will obtain stability in the ground luminosity, just like the space within and outside a vase niggled together when the vase breaks, and thus, just like a line coming out of the enclosure of the womb or Garuda leaving the enclosure of the eggshell, one's mind attains Dharmakaya simultaneously with being freed from the enclosure of the physical body

[59:34]

of karmic reckoning. As the third best, when the spontaneously present luminosity of Dharmakaya manifests in the power of Dharmakaya, it is of the utmost importance to possess the key point of knowing how to enter at the time of luminosity dissolved into union, the key point of deliberating the body at the time of union dissolved into wisdom, and the key point of recognizing perfection at the time of wisdom dissolved into Vidyadhara at the time of spontaneous presence. Concerning this time of spontaneous presence the tantra states as for how the spontaneously present awareness manifest. It manifests as eight kinds of gates. According to the statement the expression of awareness itself the awareness also is written. According to this statement

[60:37]

the expression of awareness itself is manifested as compassion, manifest as light, manifest as bodies, manifest as wisdom, manifest as non-duality, manifest as freedom from extremes, manifest as the impure gate of samsara, and manifest as the pure gate of wisdom. When these gates are embraced by the oral instructions there will also be eight modes of dissolution. By compassion dissolving samsara-accentured beings are liberated as personal experience and thus there is not even a hint of confusion. Likewise by the light dissolving there is one taste as Dharmadhatu which is not made of conceptual colors and so forth having families. By the bodies dissolving there is purity as complete as the essence that transcends the elaborations of heads and arms. As long as this

[61:38]

material body has not been abandoned the enlightened qualities will not manifest. As for instance a Garuda burdling within its egg may have developed its full wing feathers but it cannot fly before hatching. The egg breaking open and the ability to fly then occur simultaneously. Similarly the qualities of Buddhahood also are not manifest at present but are veiled by the body. As soon as the body of karmic ripening is discarded the enlightened qualities will be manifest. As Gompa Thigde also states if one possesses the great confidence of realization just as a lion reaches far in one leap through the great openness of wisdom there will be no bardo and in one instant one will attain enlightenment in the precious sphere. As for the measure of liberation the union of sun and moon tantra says there are three levels of capacity. The foremost will be liberated in three instants. The mediocre can be liberated in five meditation days

[62:39]

or will definitely attain stability in 21 instants. Those of the lowest capacity will be confirmed in going to a natural nirmanakaya realm and will attain enlightenment without further bardo. This chiefly depends on one's present practice. What's the practice of light and dark? Light and dark. I need to look at this back in the text but it could be light practice. There's also the darkness practice. The eye is the most important. Eye

[63:41]

is the big thing. Eye is where you meditate with your eyes open. When I was saying so you stop there So those of you who want to remember to attend with us, who want to do tonight, and who want to do tomorrow, 8 o'clock, those of you who want to come at 8 o'clock tomorrow, come at 8 o'clock. Those of you who want to come at 8 or 8 o'clock tonight, you're tired. But also let me tell you that you have plenty of time to sleep. Which is from now, if you sleep from 12 to 8 o'clock, how many hours do you have? Especially if you're going to do that in the afternoon, you're much awake in the afternoon

[64:43]

session. So tomorrow I would like everyone to be awake, otherwise I should apply the traditional method. Which is what? And sprinkling water in the form of ebullition. Or if that doesn't work, buckets. Buckets. Which is more direct introduction. You need to wakefulness. Can we just talk about Bridget Bardot? Huh? Can we talk about her? By the way, not now, no longer Bridget Bardot. You know who is it now? Catherine. Her statues have become the embodiment of France.

[65:45]

Thank you so much. On the part of becoming, that we begin to understand a little bit more. Because this gives much more substance, much more detail, which is very good. Archive means archaeo-historic. There are sometimes a tendency, people have, you know, lice. They used to kill the sons of them. So what they say is that part of the vision is the two huge lice. Come and squash them. The tongue becomes like a huge tree in the net of flowers. There are actually such, I think it's very interesting to present all of these possibilities. It's also important not to just talk on the pleasant things. This is especially I'm doing for Charlie. If one is to be born as a god, the pale white light path would appear.

[66:56]

Similarly for the demigod, red appears. Blue for the human, green for the animal, pale yellow for the hungry ghost. And if one had the karma to be born in the hell, it is said that one would not have remained in this place. How do you say it in English? In American you say honey. Honey suckles? No, no. When you see the environment, all these potential practices are part of this environment. And then also it is said that in the practice of doctrine preliminary, there are certain exercises, purification, which purifies a certain condition in our body, mind and speech. In that, some of them are said to be also purification for the pure in future. In fact, when you go through the doctrine preliminary, there is a big experiment.

[67:57]

Also, it is said that awareness here by doing is repaid. If one lacks such capacity, what do you do? For example, in the Tibetan Buddhism, it is said, if you think of your master as consort, in Tibetan Buddhism, it was said, normally I keep that one out, when I normally, you know, now when the power is becoming dominant, I will constantly mind one part of it, distract it from the results would come up, close the womb entrance and think of resistance. This is the time when perseverance is pure for the mind, abandon jealousy based on the growth of this consciousness. Anything that might produce doubt of the human being, the mind of people, that must be said. That's it. Because there is a secret meaning. If you don't know the meaning, then people might misunderstand. Instead of reproducing. That's one of the reasons I also said to people,

[69:02]

don't wear malas around the neck or display dharmic things around when you go. I mean, because in the sixties, it was all right. In the eighties, no. Really, just be ordinary as ever. Because if you see around the malas, immediately people go, oh, that's some spiritual, some power. And also don't display too many labels and things on your car and this kind of thing. So, let me show dharma outside. Unless in the community where people, by seeing that you have a reverence of it, you know, that's a different thing. Be very discreet. Like, for example, they might say, oh, nobody knows I'm Japanese. They're working on the Japanese business. Secret. These things are secret. They are kept from what's practical, from what's practical. It's not from the script. Unfortunately, there's one, how do you say it, one negative,

[70:05]

one, one, one thought of the nirmakakas in India. They have a dialect, as I said before. Some are not, some, they're not really good yogis, but they do with all the yogi tools. Yogi tools and drums and coming, oh, dum, [...] dum. But they don't scare anybody. But, you know, just, you know, drumming and all these things. I mean, they are just, you know, people to go for the knowledge of even drumming. And that's why they get a bad reputation. But it's true. They don't, and they, in their conduct, they act really himself. They don't act, realize, no, they play all the drums. That's what also, say, for example, one girl stopped in India, remember? She stopped in Pakistan. That's why sometimes I notice some Westerners who go to India meet among so-called Ima-yogis and become more eccentric than the Tibetans.

[71:10]

They have this big drum, you know. So, that's why all the time, you know, you just, there's actually, it's, later you can get this book. You can get this book. And you know, where's Kent? He's right here. Actually, he's the responsible in foundation of this world. He's been involved in this foundation. And, later on, you should get this book and you can read, you know. But also, once you hear it, even if you don't give details so much, if you catch something that is registered in your mind, it's very interesting, that you hear something, then maybe in the part where it says your mind is nine times clearer, you might remember something. That's clear. That's what you want. And then maybe you read it. And also, by the, especially if you don't understand it very strongly, then maybe you can start reading it. Exactly. And maybe the appropriate action,

[72:14]

appropriate will arrive at the appropriate time. Appropriately. And also, may you die in a good time. May you die not in pain. May you die with friends, brothers and sisters, in the presence of one's master. You may do that, really. For example, there was a very great master. He came, he was from Tibet, and he came in front of the very famous image of the statue of Buddha, called Choronji, the most holy image of Buddha in Tibet. And he came, and he was saying this particular prayer, which is said to be the king of all the prayers, as per the Choronji. And he came to a part that says, Gombo, at your feet, for protector, may I die at your feet. And he came, he was trying to die, he was just saying this prayer, this particular prayer. At the time that he arrived,

[73:16]

he didn't think he was going to be able to stop. He thought he was going to die. Gombo came to him and said, Gombo, are you talking to me? Go. In the tradition of the Tibetans, because they were an important tradition, there are what is called six liberations. Liberation upon hearing, liberation upon tasting, liberation upon touch, liberation upon remembering, and liberation upon seeing. In fact, there are certain objects, that Lamas can bless. It's like you can cultivate many great masters. They can practice and actually develop. Like, for example, Now, if you ever go to Nepal, if you ever go to Kathmandu, don't forget to see Hindu temple.

[74:20]

I mean, if you go see him, you won't miss him. But also, if he's not there, don't forget to go to his temple. In his temple, in the temple as you enter, right from the main door, as you enter, is this image of Vajrasattva. In the same silver frame. And what he has done is, he did 100,000 mantras. No, 100 million mantras. Not 100,000. 100 million mantras. 100 silver mantras. Not all mantras. All his mantras. And bless this thing. This has been done with all the traditions, so that anybody who sees this, is liberation upon seeing. So, see that, OK? And also, when you see that, it's liberation upon seeing. Liberation upon seeing.

[75:28]

It's liberation upon seeing. With kamata, seeing kamata, liberation upon seeing. Do you understand? And then, liberation upon tasting is, there are other substances, but mainly it's called amrit, which I always give it to you. In this amrit that I have, it's gathered, made by Duryodhana Rinpoche and my master Duryodhana Rinpoche. Gathered all together. This is left to take. Normally it's given just before. And there is also a special bless, what is called, it's actually made of sand, but it's blessed by masters, like many of the masters for Tathagat. And when someone is dead, normally they throw the sachet. Then also there is a particular yantra, or there is a particular for Tathagat, liberation upon wearing, which is this one. This is more the, this one. Liberation upon this yantra. This is normally placed on the body.

[76:32]

But also, if you don't have anything, this is enough. Otherwise, generally, not only this photograph, but also the lama must actually through the practices, empower. And then so, liberation upon remembering is the four, liberation upon, so the substance four, is coming up. They can. Okay? There is only one page left. We read 70 pages, so quickly. Next year. It could be, it could be next year. This year we didn't do it. I mean, this year I'm going there anyway. In fact, last year we did a big trip to India. There is about 100 people. But this year, I'm going there anyway, in December and February. And so in February, if you want to come, I will be in Kathmandu. You can come next year. There is some plan,

[77:34]

if you do a little retreat, shall we? In India. Something like this. But I will be there in February. So last two weeks or three weeks. But what I mean is, next year we might plan something. It could be, it might be in South India. Two places next year. Next year it might be three places. In South India, because it is a small spot, the opening of the Dokshin Monastery. And there, if it's the opening, Dalala Maharaj will come. In fact, the Dokshin Monastery was built because of Dalala Maharaj. So he came recently and looked at it, he was very happy. In fact, by the way, he knows that Dhritarashtra is very supportive of that. He is very grateful for that. It's a property too. Of the Dokshin Monastery. And that he came there and he said, ah, I think I can teach here, he said. Next year we can start doing teachings. So he's got a project to start.

[78:35]

So perhaps next year, in the opening, he's going to give a series of encounters, teachings on Dokshin. One of the visions of Dukshin. Because though he is the Dalala Maharaj, he encounters all the Dalala Maharaj, but he is most close to the 5th Dalala Maharaj and 13th Dalala Maharaj. And 5th and 13th are the two Dalala Maharaj, they have the strongest connection. The 5th Dalala Maharaj's personal teacher was Mirin Karda, very great Dokshin master. And 13th Dalala Maharaj's teacher was Kirtan Surya. And 5th Dalala Maharaj's connection is also Dokshin, first Dokshin. And it was 5th Dalala Maharaj who gained Dokshin. Anyway, so in fact, it is said already, it is said that if Tsongkhapa it is said that Tsongkhapa actually

[79:37]

appeared, that Dokshin which is said to be also Tsongkhapa's energy. Tsongkhapa appearing to work in Nyingmata. So, he was a great master in the past. He tried to work to bring unity among different schools. Anyway, so that might be the opening of that monastery next year. Next year. We will know by this negative December. And then also during that time we hope that in the opening in South India I just like that. But what I am saying is that it is very good

[80:39]

if you go on your own it is very good, there is in the Budhgaya, near the place where Buddha became enlightened. There you take a little candle and write the name of the deceased person and burn it. That is also one way. And then of course the best thing is to give the name of the deceased. Now since I have been working with the 39th Buddha, I always encourage people of relative and friend to give their names. So the names are collected and they place the icons of the two of the great Doctrine Masters, that is Duryodhana Maitreya and Krishna Maitreya. Now since Duryodhana Maitreya passed away I am giving mostly Krishna Maitreya, sometimes Duryodhana Maitreya, and hopefully we can get up to Krishna Maitreya. You had told us to send names and offering to Krishna Maitreya. I saw Aunty Marilyn and she said never to send cash, only to send check

[81:40]

because the cash is stolen. International money order. International money order. Or post check. But the best thing is to send the money when you know somebody is doing that. I have done this many many times. One day I was very interested and I offered several people names and offering. Even also one of them was somebody who was living, who was ill. So the Matthew which is a genuine Frenchman, he took this and he kind of he said write in the red book. And then Matthew said listen, Matthew is not dead. Write it down. Sometimes also include the living people in that book also. Because when you do the purification of the dead, the living is included also. So sometimes monks have a very special way. Sometimes very important. Like Karmapada, very extraordinary way sometimes. When they

[82:41]

sometimes they do something quite extraordinary, that's very important. Like that kind. Like Karmapada. He was really the best kind. If you ask him a divination with the king, it's not really, I mean it's good, but when you ask him a divination, he doesn't do anything. He just tells you. And that becomes very important. I remember I was his nephew. I was very early in my childhood. About 6 o'clock I used to do this prayer sometimes and he would hit my head. He always used to say it's a comeback expression. He hit my head and said what are you up to? I was waiting in prayer and sitting there. And then I would ask him questions.

[83:44]

He would not answer me. He didn't talk to me. He would just check. That's when he was very active. And vigilance he would actually of no reason he would ask you a question. He would ask you a question and in which he said why is it? No, it's not important. But you have to be careful. They ask you a question sometimes. He must have a religion. It's quite extraordinary. What is also extraordinary about them is that they are all enlightened but they are extraordinarily different. And which is very wonderful to see that how even enlightened people are

[84:47]

differently not. It's a different individual with a different meaning. It's quite extraordinary. In the sense that they are equal in their realization but in their speech they give a completely different style. He is extremely eloquent. Poetically. To sit there and explore that river is poetic. Duryodhana Machina teaches you kind of like that. It's like speaking to someone. But his writing is incredible. It's incredible. His poetry is like incredible. That's why there is so much respect for Duryodhana Machina by all of us because of the work that he has done. It's incredible. In learning. It's really... And if you look at just the words

[85:50]

in Tibetan in English even in English translation it's not so bad. It's pure words. And this translation of that is done by an elder of course. His wife. So that's why it's known as the natural part of life, the painful part of dying, the luminous part of Dharma and the karmic part of becoming. If you're able to... Please open the window.

[86:52]

So So As I mentioned this morning one of the most important and crucial things in the path of becoming is remembering the good things. Remembering or continuing the good path. That's right. If you're struggling along the result of becoming. Good. Like for example, if you have a tendency to immediately whenever some difficulty or some fearful or some... Immediately if you're reacting to say If you have that kind of natural instinct to do that that itself may save you. Do you understand?

[88:02]

Tibetans have always like a tendency to immediately call out the name of the Buddha, the Sangha, the Lama. Like for example, I'll tell you a story. There was when he was the tailor of my master when I came to Tibet. He was a tailor. And in Tibet there were not many bridges there. And people went on the mokha, which is horses for walking. So my master's monastery is on a hill. And he had to come and cross the little river. And the river was quite small at that time. So he could walk across. He stayed there for a few days. And he made his clothes and things. Upon returning home what has happened is that meanwhile his brain and all had swollen up. Of course he was able to cross. But when he thought that he would be okay, he crossed. When he was in the middle of the river,

[89:04]

the current was very strong. Immediately he just called out. He called out my master's name. He called out. He was just taken by the wind. Drowning. He called out my master's name. At that moment he had a flash of my master's face. Flash of my master's face. And the smell of him. My master's name was incredible. Not order. Order is bad. It's called the scent of morality. Smell of the perfume of Shiva. Discipline is in the Lojong teachings. Discipline is like the perfume that you are wearing. And the perfume on this. It's quite incredible. He stayed with my master's clothes for two or three years after he died.

[90:05]

And it's quite incredible. When he came into his presence the smell would prevail. And when you come into the smell, it's like you come into a state of mind it's kind of there's a joyful presence. It's incredible. My master had some extraordinary things about him. One was the smell. So at that moment he had a very strong scent. The scent of my master and the flash of him. And what happened? He awoke him and just took him. Just like a competition. Sort of calling other names. And especially you see, in your case. I mean, I always felt that I myself am not a good enough lover. And so I always introduced you to him. He would think so. And my master generally thinks so too. Who are really

[91:07]

you make connection with them too. So if you think of them all of them, they're real. That's so true. Particularly my master. It's quite incredible. Many people make very strong connections with my master too. And they make many people have visions or dreams of my master. And then of course Guruji. Guruji, if you can, because of that, through me if you have a connection with him that would be really the most important thing. And this is something that I can boast of one thing. Is that my devotion to Guruji. And my devotion to Guruji and my connection with him. I always feel a very closeness linked with them. So much so that many lamas like particularly, many, many lamas especially Chandratukar. He has time against the mind. For example, when he came to Samadhi

[92:08]

he died here. Two years ago he was born. I remember we invited him and he was here teaching us in church. And as he came there and we chanted the mantra once. And he said at that moment his completely changed. He couldn't say he wasn't this world. He couldn't say he wasn't heaven. He just kind of come out his perception completely changed. He said it's very weird saying. It means the feeling that he came he came from somewhere. And so that, you see, what happened was I asked him to teach us Taraka because that's his specialty. Because that is Vedanta. I asked him to teach Taraka. He said no need at all. They don't need Taraka. Because they have such a tremendous connection to you. He really felt his presence. And he said again in America, remember? In what's the place called?

[93:10]

He said if you make connect, if you came to one retreat with me and you your whole union of steps quite a big statement. He said if you make one retreat with me the whole point of your being born a human being is fulfilled. It's quite a big statement. He said if you make connect with me. So, I mean, I'm supposed to be incarnation of one or the other. But I always think, I don't know anything else but I feel very strongly very very strongly always. It is through his blessing that I have the word and the expression through his blessing. And that power that transmission and blessing is important. Spirituality, especially the spiritual teaching, if there is not the power and the blessing of the Dominican blessing

[94:12]

then it's like food without soul. Even without sugar. One without soul. Yeshua.

[94:25]

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