As long as they feel them, they're open. Especially the dog. They're sucking in. They're a little bit angry, a little bit jealous. And we call that, if you don't have those feelings, we say, you're not human. So I'm trying to make that to feel angry. to be able to feel alive. You don't admire what it's like. It's not to be able to go back and show that they're alive. So that kind of thing is there, but then it's not so fun because then you catch it. It's nice to feel it, and it makes you feel alive, but it can completely possess you. It's not so much fun. So that's why even though these kind of access, you come, but maybe the dead wants you to meet with their sense of presence, and you come here. And you will begin to view, and whatever arises, you will begin to understand.

[01:04]

And then no longer they affect you. Even though the rising is the same, the difference is in the essence of the matter. So, so in this picture, you know, categorizing the heart's delusion. And this is the teaching. which is the main teaching of this textual approach. It hasn't depicted, since it was the first teaching given by the first freedom doctrine master. Then, as I was saying, according to the doctrine, the . And then, according to the story transmission, because it is whether the actual, how does he, because you see, truth, even though it's like actual, how does actual become human? That's important, with the whole, that's the story transmission, how the actual becomes human.

[02:11]

You understand? I mean, if suppose there is not that link, how can you possibly realize the actual, which is normal? But this will be really with compassion with the Translator. And this is truly sannobha-karma intermediary to the nirvana-karma manifestation. And that is from Pramodra Nudra Samantabhadra in the state, that's why he always speak it in the this way, meditative state, which shows actual wisdom, meditative state is samantabhadra. That's nirvana-karma. But actually, from his state, it was the mind without communicating. He does not communicate, but we communicate, in a sense. And many lamas say that you don't get to request. Like, if I just fight with this guy, that's not your problem. I just don't get to request. Some of them are teaching, and some of them just need to respond. In a sense, in fact, quite Western Buddhas or Buddhist families, such as ,, all these, they are no other than self-reflection and reflection in the mind.

[03:33]

They are all this wisdom energy manifested by the sun and its light. who knows the aspect. In fact, what Amitabha means, Amitabha is not a person. Amitabha is the renunciation of the Buddha. So that, in a sense, all the Buddhas are there, in the sense, he's always doing reflection. So therefore, in a sense, there's no longer any communication that is nominated by kind of Jewish people. In a sense, they don't use the mind. They're always one individual. This indivisible, again, when we talk about indivisible, it's not like two things, one, like at Longshank Dockwoods, when we put white thread in a black thread, we have like mid-one. That's not indivisible. Indivisible means there's no really different type of. Someone about this, someone about this, this in mind, is all kind of indivisible. So there's enough, almost it. not to be escaped. It's called mind-direct, java-homage. That's how the Buddhas do it.

[04:33]

Buddhas don't have to do it. Buddhas don't have to do it again. They're there to do it again. That's the Buddha community, the mind-direct transmission of java-homage. Now, starting the java-homage, then it comes to unique or extraordinary human beings, known as vegetarians. Vegetarians. Vegetarians are, you know, like Ksitigarbha, like Garapulalaji. So there by sign, Not by word, not by heart, but by sign. That, for example, when she was named, she would need to make it. But Mr. Bowler, he said, just simply declaring that it was without saying any words. It was more telegraphic, symbolic, non-legal meaning, where just you, you realize completely, she got there, really, a video.

[05:42]

Is that right? That's what sign comes. That, from Padmasambhava's own words, is by all of us. That's generally what's called three transmission dogma. Mind, direct, by sign, and by word. But even though that is the historical story of the transmission, but actually the masters, the masters of dogma, who actually are always the realization can actually take control out of those three forms of transmission. When he introduces something, they're just mindless. They're human. With one mind, he's a kind of one. He can't afflict such people. He needs to communicate his without-with. Or else, by a symbolic gesture, or by a word or so, he's all too ready for his suffering. I think some of us should support your statuses, even though some of you who are all experienced in purpose may have done it before, but sometimes it gets confusing.

[07:00]

So you hear it again, again, again, then you get to understand it. It's like that. So this first general doctrine, who is, in effect, the direct emanation of life itself. In many ways, the Tantric teachings were taught. When the Tantric teachings were taught, Buddha taught the life itself. The Bodhisattva practice here is a little . But when he taught Tantric teachings, he assumed the life itself, which is not okay. And as many of the top businesses in the United States have a private company or has a larger sub-bank, many of those should be able to start. So they divide the sub-bank, which is the sub-book, into two communities. With this first human, a direct human connection with God. Who said he could define it? No. First, it had the option to move according to, for example, the view of God's calling.

[08:06]

according to the belief that he exists on certain sources. He exists in 13 different documents. First, human documents. And here, at the time of his burial, at the time of his death, when his physical body dissolves into the rain, and dissolves in the state of that particular moment of his life, And he's one of his main disciples in General King. He came to all of them and pleaded with them, saying, since you're the guide of the world, what is going to be the future of the teachings? This kind of really involuntary saying, please, you know, don't forget us. When he said it very strongly in location, which is very beautiful, he can subjectively quote it here. And then the garbage is very much moved know that he re-cared. According to Dr. Yoshiketo, he said he did not re-care completely, he just re-held.

[09:12]

He just re-held. And his hand is what? It's a small jewel box. And this jewel box was his three words. And this three words is the final testament and miracle. And as it was told to Matsuyama, as much as the nature seemed, immediately at that moment, he break up. And his mind became sane, etc. You know, the black king is dead, long live the king. That's how the doctrine has changed from the time, from the time of the primordial builder to the state. When a master passes away, he passes on his living with our blessings to us. Do you understand? And he actually took all this back when God began with three words.

[10:16]

Three words. Actually, it's literally three words. I give that, it really depicted that moment much to me, because it was to my understanding, it was already a very late start, already very late, I was a stereotypical, good student, you know, half-sat, but actually that particular moment did much to me, actually. Even the girl, there's this physical body there, it was much entered into me after. And that's why this teaching is so unique, it's like it's the first testament In fact, there are four testaments. There are four testaments which appears in the teaching for the life together as it appears. But the most unique is the three words. Hitting the essence in three words. Hitting the essence in three words. It doesn't matter. which is you. And in fact, this sixth magnetic is really the whole basis, the very heart of the teaching.

[11:22]

If you look into all these things, it is the three principles of kamikaze, to think and notice, for needs to outlaw. And one of the three words, as Pauline J. Jensen says, is the word of view, the word of meditation, the word of action. The view of meditation is actually not three words. It's a unique word. And this word, if he says, each word like juniper, acid, and nuclear air, like there are two forms of names, one name comes with meaning, this word actually resonates with me. It is such a kind of essentialist kind of word. And it's not just this word, deep black. In the beginning, there was a word. The word was made stash. You understand? That the essential word, that word. So then she can do this. And this became the basis, the heart has understood.

[12:26]

Oh. I'm Christian too. Doctor. Now, I need to give you the introduction. That's also good for all the students also. I think it's helpful as a professional. We'll be hearing again here, you know, at the end of the interview. Because each time, this is the problem, and each time before teaching is given, you must actually state the historical, or rather, the uniqueness and the extraordinary in a sense to inspire an adoption, to inspire a Christian. And then Khyentse Rinpoche says that actually the Dzogchen teachings are divided into three. Now, you see, Dzogchen teachings, generally Dzogchen teachings are Agra is the Maha Yoga, Inna is Anu Yoga, and Noju is Api Yoga. Now, Api Yoga, or what you would say, is divided into three.

[13:30]

There is no one that is Agra, it is Samudera. which is teaching related to this category of mind. In fact, one of the main tantras of Vip, the same day, is called Punjika. Then the inner is plundered, only this category is faced. And the main tantra of Dzogchen related to the plundered is called Plongchen Raja. And then it may not be up to this. The main culture for Manhattey is what's called Dutch and Hinduism. In fact, all of Dzogchen's teachings, especially Manhattey Buddhist teachings, come from Dutch and Hinduism. Because Dzogchen's teachings, these cultures actually come from Sanatana Buddha. Dzogchen is not a connotation. He played an artist. He had a deep historical potential. That's why the common traditions, all the Dzogchen cultures, are there.

[14:33]

There are 6400,000 active votes. Of that, three essential, representing the Senate and all the men on the AI, will get that vote. Long-term journalism and that kind of stuff. It's essential and it can't be. And that, for example, all of that vote is going to be from that time. That time. Everything, every exercise, everything is always for you. That's how you go from lomsa. You see, what Jiménez does, that is, he brings all the zogchen practice, the essential practice of zogchen practice, the complete training, into a whole place for the zogchen practice. And so, after a sandwich, In fact, some masters say that, in fact, the three worlds are related to the three center-bonded behalves.

[15:37]

That the first world is more centered, the second world is more bounded, the third is more behalved. There is an approach of Manjushri and Jambhagiri related to the three catechisms, or the three seeds, to the three worlds. So the doctrine teachings are, after ascended, category of mind, innermost object, category of space, and secret is natural way, which is category of construction. Now, in this mental way, it's roughly speaking, it's divided into two. It's for texture and trigger. Texture is for delusion practice. Trigger is for lazy practice. Well, fortunately, Unless you're delusional, you realize texture, you cannot. And why is texture?

[16:38]

I always used to think texture is for lazy person. Texture is for delusional person. No, there they are. I used to think that. Texture is for delusional person and texture is for But Khyentse Rinpoche, he's one of the decent teachings. He's the other way around. I just thought about it. It really makes sense. Because Tech Tribune is extremely simple. You actually have to sit very nicely. So you're really delicious. As Kenson said, you see, when you do practices, like ordinary practices, like when you do master practices or prostration or visualization, you get used to it. There's a period where you get kind of maps, you know what I mean? You say, oh, [...] oh. But with the many, many summer stops during the practice of Dogleson or Kessler, if you have the rest in the same rate park, completely undeterred, and there's neither any practice to do, nor would you never be separate from the state, I'll be cut out to review, and you remain that day, day out, with no stories.

[18:07]

The realization is deepened by just actually resting in the state. And this is not ordinary type of meditation when you start watching the reading or some technique or talk. It is without technique. That's why he says, as Kuranri Tokshinma said, neither have I ever meditated, nor have I ever been separate from it. Meaning, in the state of Tokshinma, there's no single breath practice to do. But yet, what is never it for us, more with respect, subject to him. So, that's why it's difficult. So, anyway, so, texture. Now, all this is teaching of Sixth and Eighth is the essence of texture. That is one of the main features of Ogedei. Now, Ogedei, in Sanskrit Tibetan, is Menaghi. Menaghi is a more simply spoken word.

[19:11]

It's like when a master confides in you the innermost secret of how to actually realize the practice, based on his personal experience. That's called Menaghi. When someone shows you how to work something out, like a tape recorder or something, you might always say, it's this secret word. You know the business. How many of you don't know the manner of this secret word? How many of you don't know the manner of the secret word? It is a little distracting for those of you who have heard this before. This is secret. You get it. It looks quite impressive, the Rolex, but I walked in Singapore, it's rather cheap. It's 14 years dollars. And it's very useful for me because it goes all over the time. And awkward, extremely simple.

[20:14]

But when I first acquired it, it became the thick matter. And so I had to really struggle trying to figure out. But before, I had some previous experience. with some other digital watch as well. But I find out, you know, that catechia is just a noise in the field of this digital watch. So I had some previous experience of meditation. I tried the natural evidence. Finally, I figured, I said, and it's really simple. You don't need a book at all. What do you want to do? I've told this book the second time I saw it. I've told the book several times. Just to So now, for example, if someone, like you, you explain this kind of work, and it sounds typical, you try to look for those thick men, and you try to figure out the two, then I will say, just forget it. I'll show you. It's like this, like that. Then you tell me if it's... That's called mena.

[21:18]

That's called mena. Is it clear? direct know-how is secretly spoken, and the real experience is not cast. That's why, in many ways, the menhah teachings are not frequent. They are more from experience and master. Many do protest it. But yet, again, many have a revelation. Like what's happened, many determine us. Many determine us, but menhah. Many determine us, discover us. Technically, they're inspiration. They're all menhah, not So therefore, when they write on the manual, then it becomes their books. Originally, it comes direct from their own wisdom mind. So therefore, it was taught, the three words. It was never taught through the book. It was taught . But then later, a very great master in the 19th century a very, very great doctrine master, who's often seen as the modern champion there.

[22:25]

His name was Patruch. And the great figure, he remained with us, was a friend and also friend of General Jensen Walcott, and General Hall. And he actually wrote the manner of how to practice the three words in a very central and very clear and succinct way there. And he wrote the root text, which is the basic way how to practice, which he did through Longxin Raja, through Dhimanipa, through his own master, the younger king, and through his own master, Gary Levy. Gary Levy had two main disciples. One was German Chancellor Wang Po, one was Bapu. Two main. So the Dzogchen transmission had to do these two. And that's all Longxin Raja does. And so Fortunbucci wrote this down, and he wrote also a commentary. And this text, which is sometimes people call the most strictly speaking, is known as the extraordinary downer of Kevin Filker.

[23:37]

That is, Fortunbucci's extraordinary downer, that is his kind of special downer. And that is something that is really being held very highly by my husband, John, who can't say, but you remember changing who can't say. And whenever they get sick, they're always resorted to works up and change very much based. So that's why in the past, I've talked about that. And also the retransition was because there have been several transitions that I took turn to. There is translation, it is not what you see in what is called in the text, one text, but it's very hidden. It's so secret, for the translation, you cannot understand. But also one way, the masters of translation, there is also several ways to translate. The hidden translation, which is, you have the words, but there's not the meaning. So therefore, then there is also another translation by some, several other translators, by Westfieldish, who were pretty good, but I felt that they needed to bring the flavor into it.

[24:51]

I did a translation in 1984, first hitting a game on this. I was spontaneous to translate. It was so great. But from then onwards, I've been correcting and correcting and correcting and correcting. I've been correcting, and I've not published it, but I'm correcting, correcting, and so it's more and more precise, precise. And this precise translation of three words is what, by the way, this new original, this new word of the translation, is a pure addition to me. Even though the text, to me, is so rich that I always believe when you make translations that people should understand. And that also, that you have both the humor and the, you know, both the humor and the feeling. We try to convey in real person.

[25:52]

We try to convey in real person. We try to convey in real person. We try to convey in real person. I always consider Kensington Univ. which both have been translators for their particular time. So this is the translation of Sixth Seminary. This is what Kensington based all his teaching. But this teaching that I'm now sharing with you this time is a teaching that normally he gives from a text and gives commentaries on it. But this teaching was just said and from his own wisdom, I believe. And so therefore, it has some really insightful of . So with that, I think we've come to 1254. And for the second . Is that correct? They do the accent and three words.

[27:03]

And then you can hear the text. The only way to the text, we'll kind of like to see it. You might just refer a bit. And then it's very good for us to have a big break. Also, one single text. I have a sleep because for me now it's time for my dinner and my snooze. My siesta. I just come from Italy. That's when you feel you have your siesta. I have to understand it's very healthy for yourself. Oh, she knocked straight to the afternoon. Do you have a sister? Or is this a little bit of a hangover? It's very healthy.

[28:07]

And sometimes those are good for this. I remember I had one student in Paris. He always used to try to sit down in the front, just in from last night, and just fall asleep. It was kept on that thing too many times. One day I couldn't I asked the question, why did you fall asleep? He said, it's because of the virus. He was aware of it very much. It was a virus for an emergency. And he got there, just fell asleep, and he wiggled. I was very lucky. The children, you know, sometimes we need children. Sometimes there's something, a good community experience can happen. where they feel that kind of place, environment, peace, then that completely has a children sleeping there, experiencing that space. And we do that.

[29:10]

And it's quite extraordinary. The children, at least the children are extraordinary. I don't really teach the children how to practice, but they practice by themselves. Some of them just come and sit. next to me, and said, ready to pass? And the little, [...] who don't believe in incarnations. I have got several already. I already have several incarnations, but that's not my approach. Because particularly in the rest, if you make an incarnation, then people just say, I don't believe in incarnations. I am spiritual. So, in fact, follow that. First question.

[30:11]

If you don't believe in incarnations, you just watch them. And if they manifest to be incarnations, slowly, through the certain conditions. Great. I always tell the parents to come, but they always come to each retreat, you know. And then when the methods are so important, then you ignore it and you correct it without leaving the name. The name will come later. You know, it's not a You know what I mean? It's very important for children. It encourages children, but not just with name and calling. Otherwise, the Tibetan say, a clever mother makes a child an incarnation. Clever mother. Clever mother makes a child an incarnation. So, do this. In fact, it's very interesting. And that's why the forward is going to be cut short.

[31:12]

Because it so happened, they just arranged it immediately at the end of the retreat on the 15th, right there on the 14th of December. He surrendered. This is a rather nice point in reading of all the numbers. All the numbers. This is quite extraordinary, because in the sense that there's never been anything else. We could discuss the future with IELTS. It brought the subject up for us to see how we would deal with that. So, I could go to that one. But I'm not sure if I can do this. Very good. So, what I'm trying to say is that Sometimes falling asleep, it's good if you're falling asleep in the room of your dhamma. It's relaxing. Sometimes we have three, ten sleep times.

[32:18]

But also, if you're sleepy, go to sleep this afternoon. And then try to get fresh this afternoon. You should be here by four o'clock. And then I would put on a robe. Actually, it's very good now. In a story, she started, she actually laid a count at one foot. That's the invocation time. And she would come this afternoon, and he could go back. I had this awesome cycle. Maybe afternoon is better, because it calms me down. Because it calms me down. Because it keeps me alive at this afternoon. And what would you like? Would you like an evening session or would you like that without an evening session? How many people want an evening session?

[33:21]

Okay. How many people don't want an evening session? Huh? Huh? No, it doesn't matter. For me, it's fine. I can just keep laughing. I can I can, what's it called, catnip. Catnip. I don't talk like that. Did you read? Okay. If you have not done the whole one, you have left. Okay. Here, I'm reflecting also to a very one little distant dream by Ithaca Dumont, from 6th millennium.

[34:44]

And that what he says, this speaking the essence of three words, which is known as the of the the glorious the kind of path, sleep. Sleep is glorious. This extraordinary dharma of perfection, of perfection is the quintessentialized heart essence of the view, meditation, and action of the the kind of the the pros of launching a triple zero which is very difficult there.

[36:12]

this is the approach of Delongheny-Briggs. It is true because in the actual transmission of these three words, even though the general transmission of the word Sananda Bhavya, with nine recs, up to Galapagos. From Galapagos to Padmasambhava is by science. From Padmasambhava onwards to this day is thyroid amount. But there is a special transmission of this particular siddha merit. And this one, Padmasambhava is a long-haired doctor. You see, Padmasambhava's teacher is very new. Galileo's teacher is Gimeno, who's also known as Kant's illustration. And Kant's illustration of Gimeno's class teacher is L'Enchanteur. So in any case, apart from what he relates, L'Enchanteur doesn't represent the mind frame.

[37:15]

And Gimeno represents this by sign transmission. And Galileo represents it by word of mouth. and your in-labs. So in-labs has come from long time ago. The species originated, but very much like magnetic, the hard passion to be consummation of long time ago, you know, long time ago. That's why we don't want to put the that this is the view meditation, the heart message of the view meditation of the approach longsing. So, he doesn't say longsing, he said nyingqi yi gonggye, which often refers to the, um, that we, uh, longsing yi gonggye, and the mingga approach, you know. Let's just do this. Okay? So, in this, first we begin by, how much we chow down.

[38:18]

It is a comparable practice. And you hear them. Do you remember? Alan, do you remember? It's in the parable by how many cats? Four. Four. The four-legged and the white-necked parable. The parable of cats. In the parable of cats. In the parable of cats. In the parable of cats. This parable is an object of offering? No. No. This is, this is, if you just get, it's a bit like your past check this morning. Your past check. And your purification. This is. It's got me in this desire to, rather for me, That's easy.

[39:22]

I want to give you a little bit of cross-axe. It's so close. This is an interesting way to stick it. I'm going to put this this way. An incomparable object to a notion. And also an incomparable object to a source of blessing. That is to say, you know, this word incomparable here, how much does it tell us when it's incomparable? And what does it say? It says it's incomparable from four points of view, right? That is to say, that the vector lambda hit the body when you put it down in the center.

[40:22]

Therefore, they become hyperoptic. By this, they come and hit me. For this, all of them are hyperoptic. Therefore, we see them as hyperoptic. The supreme object. Number one. Now, the QE is comparable as a source of... That offering, that's to say, traditionally it is said that if you make offering to just one part of the head of the land is more meritorious than making offering out of the produce. That's . Then, secondly, it says it's an arbiter accumulation of merit. And this is a parallel aspect. And finally, And from the point of view of the source of blessing, what is incomparable is that it is solely through the practice of the Bodhi Yoga that the true realization of the Bodhisattva, or the true realization of what's called ,, the innate primordial wisdom mind can be realized in the mind of the practitioner.

[41:39]

So now, if you go further from here, in explaining briefly, I'm just going through this briefly once. In explaining briefly the essence of how to take to heart the practice of humanistic action, first we bring on the Dalai Lama, and it's very important in the Buddha. by simply taking on the name, they naturally automatically become the all-opposite of the other. So, how did that happen? He worked it so hard to practice recognizing that the Rukmini-Lenis-Languas are all one of the two ancient minds, and this embodied the active practice of Yume-Takna. So therefore, firstly, the name of the Rukmini-Lenis-Languas are related to the name of Yume-Takna. Now, here... I don't want to explain too much.

[43:09]

Since I've explained this already, I'm not going to attempt to put all the students there. But for the benefit of people, you need to say, fine. It's just that when you talk about the root in any science, the root is the organ. And then it is twisted. A practice of myself, my roster of different kenshi, should look as well as Yujunonji and the other kenshi are my root kinshi. And their kinshi is more important kinshi. And their kinshi, for example, belongs to my jinglai and pa'a, my lineage masters. Now, the main point is that Yujunonji, in his explanation of this, that if you really realize But if you're really, really nice, you see that actually, actually, actually, you see that once two nature ones might be, you see that two nature ones might be all around us at the end.

[44:26]

You know? That's the general question, calling it out. This is pure awareness of now, and this is the great Buddha, in openness and contentment. We can't detect it right now. He very much did. [...] and all the masters of that, that recognition that the Lama is but the true nature of one's mind, and abiding by that recognition and the conscience of that, is, can you say, to be the home of one's Lama, or it's known as the home of the believer. But in a sense, there is no longer, Lama has not stepped on Like you said, you have the realization of the view, and all the masters are not separate from you.

[45:35]

They are indivisible. If you put it in a very central way, once you really receive it, if you put it in a very central way, you can rely on different levels. Like, for example, on the ordinary level, that the work is to also talk about the teaching that begins. The teaching that you have in your heart. which is kind of very strong as an incentive for me. Of course, it's very much on the degree of your realization of the teaching. But as I said, whenever you remember the teaching, the teaching is very much. So therefore, in some ways, the teaching in your heart is very much the last. So therefore, if your mind is really mixed with that, In a sense, the teacher is not outside me. The teacher is very not in the teaching that you have. It's like if I drink this juice, let's say this juice is the God. The teacher is very not in this juice.

[46:37]

The juice is inside me. You know? That's all. But then on a more deeper level, you realize that your nature of your mind, when you realize the nature of your mind, when you discover that, And this is something that is really, I think, it's beginning to practice more on what just comes. Like, for example, in my case, hearing the one last judgment, particularly this pastor. I'm giving the original to the pastor. In a sense that I don't feel any losses. I'm a Christian. It's just pure awareness. And now this is the great Buddha. In openness to the Bible, I have found it in that. Yes. clear.

[47:38]

So that is what is meant in this text, where it says, if you want to take the path of practice, recognize the beauty of Islam as it are, over the true nature of one's mind, and this embodies the actual practice of being a Christian action. In many ways, you see, we realize that all the Gnosticists and all the Buddhists are except to be realized. This is realized . So the reason why I make this is that teaches the view that will be the name of the . And this is something quite extraordinary that, in fact, that the very name of this Actually, it resonates with you. This is something when I was very young, when I first came across this teaching of Sikkhineve, it really stunned, impressed me.

[48:45]

For many of us, if you teach it, just the name of it, the very name of Nogchena, actually resonates. So therefore, in the first word, Khenpo Rinpoche always teaches the first word. The first word is Nogchena. Now, what is Nogchena? Nogchena is a On one hand, there is this great and extraordinary master, who is the eminence of the Mala Maitre. The Mala Maitre of this great doctrine, not the Mala Maitre, but the Sanghava, which is the two great masters of the doctrine in Tibet, and later, of course, in Vichit for the Yalan Paritra, that the Mala Maitre himself pledged that he would manifest every hundred years, and every hundred Mala Maitre reappeared in a great standard, So the Thompson doctrine was the real emanation, the supreme emanation. And in the late time, the supreme emanation, the emanation, was done against Walter. In the recent time, it is, and it must again be treated well, and also impressed with the American people.

[49:52]

So, this great Master Long-Shin Ramgyong, who was a great Punggye scholar, as well as also an extraordinary exponent of the new doctrine, In fact, these writings, known as the Sedentary Review, and what is trusted about it, would have as a kind event to ease us, a trilogy of kind event to ease us, which is not really an encounter, but it's more about what's possible. Three ways of finding a trilogy of ways of finding peace and comfort in life. These are some of the extraordinary teachings that he has given. He is like in the recent times. There has never been a teacher like him. In fact, you see the Dzogchen teachings came here in Tibet. There are four transmissions, three transmissions primarily. One transmission of Dzogchen came through Bhai Rasamgaon. by Ms. Ndawa's transmission to PTK, which were continued by the Hito.

[50:54]

The Hito give us this principle, success of, and the continual of Ms. Ndawa's teaching. This is also extraordinarily important. People who are at least talking about the, you know, where are they willing to teach in Tibet. You know, to really to find the actual success of Ms. Ndawa's teaching. That's why we may need to do this normally. The Romans not fell under the government's hard estimates of documenting this process alone. Then there is the Soccinic Instance to remind the Romans of remaining harvest. And there is the Soccinic Instance to balance it. These three meetings were gathered together by Romans and Paul and came to be known as Soccinic. So, So that's why this Longchenpa was really one of the most outstanding Doki masters there is. So much so that often when people get picked, like in the four schools, like the great masters from four schools, and all that, Kekki is always the person that made all that.

[52:03]

Sakyas are represented by Sakyapan. Nyingma is represented by Longchenpa. And the gyu is represented by Jinpo. And in fact, . Anyway, this was an extraordinary master. But that is the ultimate of . The inner meaning of is that in fact, the views of what you do is . Now, what is ? Law means expense, expense, the law. 10 minutes great, the vast expanse, which refers to the vast expanse of the naked mind, which is the Dhammadak, the long-chain rapture. Rapture means whatever there appears, all the infinite appearance of samsara in the mind, that structure.

[53:06]

Now, so why is that the long-chain rapture in the view of Dzogchen? Is that in the state of absolute, in the state of dopa temple, in the vast expanse of the state of dopa temple, the nature of our mind, the atramajo state, is that everything that arises, everything that appears, both samsara and nirvana, all the pure and impure, good, bad, everything that appears, it is misdeeper. Good is perfect, bad is perfect. And it just That state of perfection is very much... It's exactly the example of the sky. How the sky holds everything. Everything is able to exist because there is no sky. Or the example of the mirror. How the mirror reflects everything. Everything is perfectly reflected in the mirror until the mirror itself has not stained by protection.

[54:14]

that view you want to have. So many ways, in a sense, when you practice Dzogchen, is you retire in the state of that one thing like that. You retire and go back to the sky level. And you view all the clouds, everything as perfectly as the sky looks good. You have time. That's one thing. That is the view. Now this view you want to have in order to Expand the view of character according to the methods of the Sixth Sunnah that we hit the essence of rebirths. First of all, the first word, first word of the three words is Morankote. Introduce directly the face of Ipa-Elixir. Morankote, what means face? The round means self, topless upon, to means it, that is to be used.

[55:17]

It uses directly the face of Rigpa in itself, which in a sense shows that the Rigpa is our inner nature. It is there, even though at the moment it's obscure, but in spite of all our confusion, the wisdom of Rigpa is coexisting. That's why it's called emerging wisdom, because it is there, Nevertheless, his spider is not manifesting very evidently. Threat by all this day. All this day, like sky all this day, even this cloud. It is not the form of the sky. It's rather the cloud light. So always in the book, people said, it's the lower true man. It's the temporary or atmosphere. What's the word? Observation. It's often Example what masters do, they take a prayer and they just do, if you have a prayer, anybody's got a prayer?

[56:19]

This will do. See, they're always doing it nicely in this. Like this, okay? That's deep. So therefore, what is done is that your true nature, rikvah. But what is rikvah? I think it's also important to explain. Rikvah basically means, very simply means, rikvah in a very simple way means seeing clay. Seeing clay is rikvah. The opposite of seeing clearly is not seeing clearly, which is called maritima, which is basically unawareness.

[57:24]

And it's the unawareness which, when we get re-established, is called ignorance. And so, in a sense, the opposite of unawareness is awareness. Ritva is awareness. For instance, there are familiar words There are so many kinds of parts of the language that we talk about, that's why sometimes it's necessary to speak of Reikia as pure or pristine language, or primordial language. Also, the word Reikia in Tibetan means intelligence, pure intelligence. In fact, the Sanskrit word is reikia, reikia is reikia. It's pure. It sounds like somebody has a good understanding. It's completely eternal. But from a Dzogchen point of view, what is it?

[58:33]

The effect is the pure and the pristine awareness which is unseen by the mind. Like even beyond the mind, there is an intrinsic kind of awareness. But for example, when we have a sudden extreme glimpsed view of the Rigpa, that one goes beyond the mind, there is a tremendous, all-accounted awareness. It's a ray, a shout, all penetrating in a clear time. Who is with it? That's the Rigpa. Clear. And the Rigpa is something that in Dzogchen, I mean, the sense that They specifically, how would you say, the special approach to teaching. They look at other teachings, they always talk about the nature of life. In teaching, they talk about Rigpa. Actually, the other teachings, like in Mahamudra, they talk about nature, but actually it refers to something like Rigpa. But that, in a sense, the uniqueness of talking about Rigpa, it makes a very clear difference between mind and Rigpa.

[59:39]

Mind is the thinking mind, as Fred said. Rigpa is that the aspect of pure awareness, which is beyond mind, is Rigpa. So there is a very clear cut. When you transcend, you go beyond the mind. It's the pure level of your listening level. That is Rigpa. So Rigpa is a prana function. The intimate wisdom. And that's you have it already. Even when the teacher introduces it, it doesn't introduce something that you didn't have it before. There is something already at, because from the point of Zoghain's sentence, we are already. Only thing we didn't realize. In fact, there is something extraordinary between you becoming enlightened one day, I hope, that you suddenly realize that you are enlightened. Or you probably don't suddenly realize that you are enlightened all the time. Just that you realize it is.

[60:42]

Whereas, you see, ordinarily, what we do is we don't believe that. And so we act from doubt. Not believing in our nature. We act in doubt. Whereas, what you have in view, then we act from that self. And that... So this view... This nature, this mind, this respect is what they contribute. So when you introduce that in something that you already have, it's like that. You know, it's just a kind of sort of understanding. It's this deep profound silence. One of real receptivity. Or is it... I have a question. If we talk about pure awareness, pristine awareness, we normally don't think of that as having any qualities other than simply awareness.

[62:01]

But you're talking about wisdom and intelligence, and we think of wisdom and intelligence as qualities. Could you give me some recap on that distinction of those things for you? It's a bit like the sun with rays. The sun breaks rays. The rays, those are that wisdom. You can never accept it. Wisdom can never be accepted. That's why it's known as reikpa yi, the wisdom of the reikpa. The reikpa says, here it is. It has the qualities of wisdom energies. That's why intuition is known as its essence is empty.

[63:04]

No. Its nature is self-regent. No. No is essence. Nature is arising. And then it realizes its energy is compassionate. Yes. Like it sounds. You know what I'm saying? So that's an intrinsic quality. Intrinsic quality. But yet, in some ways, I feel that this intrinsic quality that we have is what we use. It is this quality that we misuse that's very confusing. That's, for example, emotional problems. It's misuse exactly. In fact, as Chancellor put it, there would be, if there was no clarity, there would be no confusion. In fact, it's thanks to clarity, luminosity, that we have confusion.

[64:08]

I just want to follow up with what you said. You would? Well, I was perfect. What do you understand? Well, I think it might have something to do with, we can't have one without the other. I don't know. No?

[65:24]

Your question is clear. Improve on your work. You say that it's all perfect, the good and the bad is perfect, and you see that. Yes. But I can't see that. I come out on seeing that. What do you think? Do you see how it might be? Sort of. I want to see what I just said, that duality, that you can't have one without the other. Now pull a little bit more. So that makes the whole hole. I don't know. It's...

[66:25]

Sometimes when you reflect deeply into your question, deeply into your question, sometimes the answer is there in yourself. That's why, but in this particular case, it's not. But basically what it really means is that, for example, let's put this very ordinary girl. Very ordinary girl. Very few and fancy. Very spacious. Marvelous. Sitting really good. that even if somebody screams, shouts, music, even if somebody shouts, you know what I mean?

[67:30]

You see it. It's in a sense, it's, you know, in a absolute way, in a kind of, really much how you view things, really. And how you, it's not so much what rises, it's ultimately what you make up. That's one. Then on the other side, you see, Also, the whole question of good and bad is a perception. The risk of perception. That if you're able to really, for example, if you were to talk from a tantric point of view, there are many different levels of BFC.

[68:34]

In fact, the pros of this is, according to different jnanas, it's different. According to tantra, it's transmutation, for example. When you transmute life, when you make poison in your medicine, isn't that poison wonderful? Because it makes it the best. So good is good, if you have the skill. But Dzogchen, you go even further, you don't even transmute. You only realize it's nature itself that works itself. You begin to understand. Do you know what I'm saying? I still feel like I don't know what I'm thinking of. I often feel like I sort of contain everything, you know, so it's really expanded view. And I'll probably keep asking the same question because I still, you know, I see the suffering and the joy and all that's there and that's how it is.

[69:43]

But I can't I have a hard time, continue to have a hard time with the suffering of being perfect. Not so much in my own life, but actually with much more distance, you know, starving people far away. Or, you know, the less personal it is actually, the more problem I have feeling so perfect. Sorry. The less personal it is, the more trouble I have feeling it's perfect. The less trouble you have, the more trouble I have feeling it's perfect. The less personal the suffering, the more trouble she has feeling it's perfect. Is it? The less personal the more distant from me the suffering is.

[71:13]

The less personal it is to me, the more trouble I have seeing the perfectness of God. Here, again, what you have to realize is there are two levels, right? The absolute level and the relative level. In many ways, if you would stop and reflect upon the view, once you have the view, you don't have anything. You begin to see that the perfect state of how things really are. From that we begin to understand that compassion comes for those who do not realize. Because in a sense, when all the suffering comes, then one does not realize that all of this satisfaction stems from the lack of the Jiva.

[72:19]

Do you understand? I've made a very profound statement, but I don't know if you're very profound. Do you know what I'm saying? is that all the suffering stems from that fundamental dissatisfaction. That dissatisfaction is lost every single day. That is, in some ways, that all the suffering we have stems from having lost the people. Even the kind of suffering when your child dies, you know... It comes all from that. That's from its origin. Because from that it originates. Then there is like an unawareness and ignorance. From ignorance comes negative emotions. Negative emotions make you act blindly. Then these things bring a result of suffering. And then this God then, with all these misfortunes and sufferings, you see the world.

[73:25]

Right? So when you really look deep down, you realize really the people that, for example, put it this way, however much you want to try to eliminate the suffering, the main thing is to remove the root. If you do not remove the root of the suffering, you see, then however much you might try to alleviate, it will grow again. Like a plant don't cut the root, it will grow again. That's one of the reasons it is steady. And that's why I think if you sometimes it's good to look and reflect on the practice things in tears. When it's all mesmerized, by the sheer variety of perceptions which are like the illusory reflection of the moving water, being disordered, endlessly astray in this fun fact, in this divinity.

[74:29]

But not so often. in order that they may find comfort and ease in the luminosity and all-pervading space of the two nature-divines are generated. Immeasurable love, immeasurable compassion, immeasurable joy, immeasurable equity of the waking man in power. In that if you were to give example, it is in that ways to the same, that the only way to repay the kindness of someone You need to stand up and say, hey, let me pray. That gives out real kindness to them. You need to spread it so you've got to pray. That's a good way to do it. Kindness. Traditionally, you know that you're paid kindness with your network. Even if you carry that on your back and go all around the world, you will be able to get thanks.

[75:34]

The only way you can get thanks is by making the understanding that you've done it. Do you understand? So what she has said is kind of an example of what we really do. That's why in Dzogchen, it's a great view. You know, so that's one of the reasons I always teach the 16th and 18th century. Because I really, I find that there's so much restlessness in the mind of people. Especially people who are searching spiritually. The kind of restlessness. You know, restlessness. It's the greatest thing to give you a view. introduce the view, you know, introduce the view, again, again, introduce the view. Once you really discover, you take this, just like this, and discover joy. That doesn't mean you become, how do you say, incensed with the suffering in the world.

[76:42]

In anything, you become most incensed. If you are in a seated view, for example, even the movement of your little finger will benefit you. Because when the sun shines, people will say, oh, ah, to shine. This was an example. Sometimes they'll pull me aside and say, oh, that was nice to be here. Sometimes the sun shines. The passion just comes forth. That's why some people really the master, the practitioner, whatever they do, all that benefit without even thinking about it. They even benefit beings while they're sleeping. You know, through just benefiting them. Do you understand? So therefore, in a sense, bodhicitta is really the ultimate bodhicitta is to the realization of the dream. Now, let's just answer your question. Because this question comes up.

[77:47]

It's a very important question. Because some people might think that this kind of view is some kind of way of how to stay. You develop some kind of how to stay. It's kind of, it could be like spiritual anesthetic. It's a nice thing. You become too earnest to the suffering of things. It's not at all. In fact, not only there is this thing, but there is more earnestness. Because I find a lot that sometimes people are very earnest about suffering of people. But the trouble is, they themselves are so restless. They suffer the suffering of people. They themselves are restless. So sometimes they are not skilled. Then they are not so skilled for the act. Once we actually develop this ability to believe in you, then in a sense also more you become more skillful, more wiser, and perhaps more appropriate. That's again a thing that's important, not just simply out of view here, but also really to engage in the practice of compassion.

[78:57]

That's why Dzogchen Yiddish said, the meditation which comes later here, meditation is the union of wisdom and compassion. out of the state. In fact, the meditation approach is the union of wisdom and compassion, which is known as kente wisdom, integrating kente with wisdom. Kente is compassion. Kente is the radiance. That's the name of the kente. Kente is the wisdom and compassion. Now, if you will be expanded from the out of the state, the realization of wisdom, which is realized through the vipassana, to the Vipassana, where they learn the wisdom of emptiness. Through that, they become the tremendous compassion for beings of not-vipassana, which is Mahā-vipassana. Mahā-vipassana. Let the compassion just close its gaps. That's when you open a bottle of champagne. That kind of compassion radiates. I took your call on this video. Radiation without the radiator.

[80:00]

Isn't it? Something like that. Let's just calm down. That is Hinduism. But then also, action. In action, you act according to the Buddhist principle of six paradigms. For measurable, six paradigms. For measurable, loving, kindness, compassion, joy, and love. which are the freedom from desire, anger, jealousy, anger. Anger acting with generosity, with discipline, then utopic action, then endurance, diligence, and enthusiasm, and mindfulness,

[81:03]

Francis, Nefertiti, Dhyana, Chan, Zen, Sangha, Sanctuary, and wisdom. Sixth paradigm. Wisdom is the sixth paradigm. Wisdom is the view. In fact, it is said, the Buddha taught all the five paramiters in order to expand the sixth paradigm. In a sense, all the fifth paramiters, given by God, is to enhance the sixth paradigm. Is that clear? OK. Now, what is important is to introduce the people. This is done in many different ways. It had all the teachings of the Buddhas.

[82:04]

The main point is to use the view. As well, if you look at all the Yosemite, it's always a view of meditation. It's the sadhana, of course, the view of meditation, the view of meditation. But the sub-view of meditation, there's view of meditation. The Kriya Yoga, [...] Kriya Yoga. and the Kriya Tamsa, Kriya Tamsa, Yoga Tamsa. Then there's Yuga Mahayoga, there's Yuga Anayoga, Yuga Anayoga, Yuga Tamsa, Yuga Tamsa, throughout. But then the way the Yuga is introduced is according to the Sutrayana path, which is the fundamental teaching of the Mahayana, to get the Sutrayana path. According to that, the method was for lonely, which is more to reduction. through the study and through the learning of the word of Buddha and through sharpening one's understanding and through analysis of what right to believe is more deductible.

[83:07]

Whereas, according to the mantra yana, or the secret mantra yana, according to tantra, rajya, according to common approach, it is through the insight, through what is called the palm, And generally, there are four environments. And then the third environment is the wisdom-example environment. We get mastered by sharing the crystal or the mirror to the nature's mind, like the crystal. And by sharing the example, the example is that you inspire, instigate, and immediately what ensues, what follows is the fourth environment. The master actually uses the word inspiration. He uses But then what happens normally is when you receive it, it becomes more like a sedentary, particularly negative. People don't really understand very much what's going on in their environment. And these environments that you start to generate, they become more basic, benediction vessels.

[84:16]

But in ancient times, the environment would give it more, I just think, And in fact, the master will be able to say, two, in one part. And the next in the stage, the introduction, you are done already. Cursing, right? Even to this day, what I've done, we don't care about that, because it's not done. In secrecy. But then, even though we do, he's mainly introduced that way, Even more expressly, even more extraordinary in that, which is that we don't have to use the learning approach. It takes a long time. It takes a long time studying in meditation. And through the environment also, sometimes it doesn't really happen very often. And that is good. but often it takes longer.

[85:18]

So it's even more extraordinary that it's the approach of the spartacian interlocutor, in which the lens of mind is attitude directly upon the very resolution of the conceptual mind. See, what Master does is he destroys the conceptual mind. Immediately as he destroys the conceptual mind, at the very instant he destroys the conceptual mind, there, as immediately as you destroy the conceptual mind, before another thought has come to take its place. You know, it introduces the engine in that open space, the little gap. Is it clear? It's like when the clouds have played a bit before other clouds come, you say, that's the blue sky. So that is the torture.

[86:19]

But in order to do that, admit the turbulence of many thoughts, even though the past may accuse you of not being that. So therefore, first you must really sit and practice. Sit. You must practice. Just make all your thoughts and conclusions dissolve. And then even while practicing, the beginner, even though his meditation may be quite good, still he or she is not free of the attachment to experience. Be this clarity of actions of thought. When you experience this state, like when there's no thought at all, you might still say, ah, that's what I'm talking about.

[87:23]

Or this, ah, this. Or clarity, ah, clarity. Clarity is there. Clarity is locked. Concept clarity is locked. Therefore, the real true naked river is not revealed explicitly. So that's why we want ease in that state. Normally, the most interesting thing about meditation is when you're in a state of bliss or collapse. In that state, you can suddenly act yourself. I'm going to show you. Like that. Let me start it off. Don't remember if we used to use another way. You have to have a small angle. And then, instantly in the middle of that time, what happens? And this is not really a reduction form at all.

[88:25]

It's just spring. But still you've got a bit of a surprise. And when really the reduction is done, it's quite a surprise. You put it in mind. And suddenly your mind just blown. like a candlestick, and there is a state of wonderment that is no longer any, I'm just saying what it is, but it's just a wonderment, just a piece of marvellous wonderment, marvellous, in the sense that it's marvellous, it's marvellous, you know. That stage of that wonderment, more than understand. That's it. It's going to hit you.

[89:25]

Hit it. Hit it. Hit it. Some people are like, ah, that's called hate. But sometimes they say, no, no, no, that's called hate. You know, oh, some people get very interested, like little children. They go, oh, don't, don't, hate, come over here, don't hate. So that's called hate. Hate is a state. It's a state when you're, ah. But in this, when you're very strong, you suddenly, But in a sense, what I'm saying is your past thought is being very abruptly interrupted. It's before the path of it turns to go. It's being chopped up very abruptly. And so as your past thought, your thought is being completely cut and destroyed, the future thought is not your time to count, could not be your schedule. You're not allowed to count. There's now a gap where there's no thought and no mind.

[90:28]

This is extremely mind-blowing. There's no mind. That was something extraordinary. You can feel what it is, but you cannot say, because there's no mind to recall what experience it is. It's a very profound experience when you react to it. It becomes like really, it becomes really mixed things, like a feeling, and just, like this actually, I would like you to listen to this tape and for you to find this because in the, in the, in the, what is the place, in the streets, I explained this very thoroughly. I also did the interview quite well. Except... I said what... Basically, the first of the seeds, future target not risen, is the pure land of sin and evil.

[91:40]

Because you see, Hector, with his noble faith, once called President of Spain, as the majority looked at it, as far as it's gone, future target not yet risen. Present thought, if it is a thought, it must be connected to either the past or future. Since past is past, future is not the present. There is no present thought anywhere, only the past. this day, and you just suddenly like you enter, you go, suddenly in an instant you go beyond, you know, you enter the moment. It sometimes happens to you. It is tough. You know, the time factor doesn't really make, it has to be very long. It can just split second, split second, but just shake your complete system. That's something that you describe really

[92:43]

I pray you stop that food. Just one shake is enough, isn't it? When you shoot someone, one shot is enough. Particularly if you hit the heart, just one shot is enough. Take one shot in the beginning. Is it clear? Just have a taste, that's it. That's why it's called eating best. Eating best. And just suddenly, that instant, we have glimpse. Glimpse. Glimpse. Glimpse. A glimpse that you can have that. And this is, of course, it's not jamming. I mean, in a lot of ways. It's something different from the Indian direction. For example, the master may say, when he accuses, he won't probably say he accuses. It came out just kind of like a crazy situation.

[93:44]

And then he just asked, you know, be very present, be open, you know. Very much the whole case, you and the teacher, it's very open. Your mind completely open, no doubt. It's completely open, your heart open. There's no holding back. And, you know, and the teacher is also open. And the teacher said, thank you, sir. And so therefore, somebody who actually knows the little things. And he sees in that state. And then, exit. Because the word exit.

[94:25]

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