It's natural, as long as they are human, they are certain, they will be there, especially if they don't. It's a certainty. It's like being angry or being jealous. And we call that, if you don't have those feelings, we say, you are not human. Sometimes they like to feel angry, in order to feel alive. You know that in America, they like to feel angry, because that shows that they are alive. So then everything is there, but then it's also fun when they already catch you. It's nice to feel that. And they make you feel alive, or they can completely possess you. It's also much fun when you are alive. So that's why, even though these kind of upsets do come, because they are human. But then, once you are in the view, immediately there is a sense of presence, and view comes in. And with the view, we begin to view, and whatever arises, we begin to understand.

[01:04]

And then no longer they affect you. Even though the arising is the same, the difference is in the essence and the method of liberation. So, in this picture. Cutting right through the heart of devotion. And this is the teaching. Which is the main teaching of this Tektrit approach. The essence of the Tektrit teachings. There is the first teaching given by the first human Dzogchen master. Then, as we are saying, according to Dzogchen, the Paramahamsa Buddha is Thamanyavadi, for example. Who is the I am. And then, according to the story of transmission, because it's in the Buddha, the Absolute. How does he, because you see, truth, even though it's like Absolute, how does Absolute become human? That's important.

[02:06]

That's the story of transmission. How the Absolute becomes human. You understand? Only if, suppose, there is not that link. How can you possibly realize that Absolute is non-human? So this is really the compassion with the transmission. And this is truly some lower character, individually, to the nirmanakaya manifestation. And that is from the Paramahamsa Buddha's Samantabhadra. In his state, that's why he's always depicted in this way, meditative state. Which shows the actual wisdom of meditative state is Samantabhadra. This is Samantabhadra. That actually from his state he was in mind without communicating. He doesn't communicate as we communicate. In a sense, many lamas say that you don't have to request like the five buddha families, you don't have to request Samantabhadra. And Samantabhadra doesn't need to respond.

[03:10]

In a sense, the five wisdom buddhas or the five buddha families, such as Akshobhya, Bharat Chandra, Amoghasiddhi, Ratnasambhava, Amitabha, all these are, they are no other than the self-reflection. Like the reflection in the mirror. They are all his wisdom energy manifestation. Like the sun and its light. The luminosity aspect. In fact, the word Amitabha means Amitabha is not a person, Amitabha is the luminosity nature of the buddhas of Amitabha. So that in a sense, all these buddhas are there in a sense his own wisdom reflection. So therefore, in a sense, there is no longer any communication that is nominative, that kind of juristic. In a sense, they know his mind. They are always one with him. Indivisible. This indivisible again, when you talk about indivisible, it's not like two things one. It's not the opposite.

[04:12]

When you put white thread and black thread together into making one, they are not indivisible. Indivisible means there is no real difference at all. Samantabhadra, in the Samantabhadra's wisdom mind, it's all kind of different. There is no complete. So therefore, in an almost non-communicating way, it's called mind thread. That's how the buddhas communicate. Buddhas don't have to communicate. Buddhas don't have to move anywhere. They are there in this communication. That's the buddha communication. Mind thread transmission for the Dharma. Now, from the Dharma view, then it comes to unique or extraordinary human beings, known as Vajradharas. Vajradharas. Vajradharas are the, you know, like Kirsinha, like Garam Dorje. Garam Dorje, Kirsinha. First Vajradhara is Garam Dorje. Garam Dorje to Manjushree Mitra, Manjushree Mitra to Kirsinha, Kirsinha to Janasutra, Janasutra to Padmasambhava, and so on. So that these are the,

[05:13]

they're by sign. Not by word, not by mind, but by sign. Like, for example, when Kirsinha introduced me to Manjushree Padmasambhava, he said, to simply declare that he was introduced, without saying many, many words. It's more telegraphic, symbolic. No need of real name, but just few, they realize completely. Because they are real, they live here. Is that clear? That's called sign transmission. Then, from Padmasambhava onwards, it's by oral transmission. That's generally what is called the three transmission doctrine. Mind directed by sign and by word. But even though that is the historical story of the transmission, but actually the masters, the masters of Doppelgänger, who actually embodies

[06:14]

the realization, can actually employ all of the three forms of transmission. When he introduces, he sometimes tells us mind words. There are moments when your mind and this are kind of one. You kind of break such, in the communication, is without word. Or else, by a symbolic gesture or by a word also, he introduces. Or to very oral stuff, like Dujumati, he's always introduced to oral. I think sometimes it's important to establish this. Even though some of you who are older students who heard this many times before, but sometimes it gets a little confusing. So you can hear it again, you can hear it again, you can hear it again, then you begin to understand the truth. And you can. So, this first human doctrine master, who is in fact the direct emanation

[07:16]

of Vajrasattva. In many ways, the Tantra teachings were taught. You know, when the Tantra teachings were taught, Buddha did not, Buddha taught the life, you see, Bodhisattva teachings and, you know, fundamental teachings he taught on the Vimalakaya. But when he taught Tantra teachings, he assumed the Vajradhara, which is the Sambhogakaya. And in many of the Tantra teachings, he meant it as Vajrapani or as Vajrasattva. In many of the Dzogchen teachings, it was Vajrasattva. So the Vajrasattva, which is the Sambhogakaya in Dzogchen emanations, his first human, his direct human emanation is Garuda. Who is said to be in 55 AD. Not yet. So soon. In fact, the Dzogchen teachings, according to, for example, the view of what's called the Busan people, according to their view, Dzogchen teachings exist on 13 solar systems. They have existed. 13 different Dzogchen masters. First human Dzogchen master,

[08:16]

Garuda. And he, at the time of his parinirvana, means at the time of his death, when his physical body dissolved into the rainbow and it will dissolve into the state of Tantra, at that particular moment Garuda was, and he's one of his main disciples called Manjushri Maitreya in Jambalaking, in pro-Buddhism, saying, since you're the light of the world, what is going to be the future of the teachings? He's kind of really invoked him, saying, now please, you know, don't forget that. When he said it, very strongly the invocation, which is actually very beautiful, can subjectively cause that here. And then Garuda Garuda just very much moved, moved, and he reappeared. According to this Dzogchen master, Joshi Khyenpo, he says, he did not reappear completely, he just, his hand appeared. He just, his hand appeared. And his hand, in this one,

[09:17]

is a small jewel box. And this jewel box was three words. And this three words is the final testament to his own and her character. And as it was handed to Matsusume, as Matsusume received it, immediately at that moment, he realized. And his mind became the same as her character. You know, it's like the king is dead along with the king. That's how the Dzogchen approaches, or Dzogchen, as Khyentse Rinpoche put it, from the time of, from the time of, from the primordial Buddha to this day, the Dzogchen transmissions are made when a master passes away, he passes on his legacy, his art essence, to her, to her son. Do you understand? And he actually embodies that when Garudaji gave the three words. Three words. Actually, it's literally three words.

[10:19]

You know. And he gave that. Immediately at that moment, Matsusume, just listen to my, Matsusume was already awake, a very great scholar. Already, when he realized, he studied under Garudaji, he was a good student. You know, one of his art scientists. Actually, at that particular moment, that Matsusume, the king, actually adapted. Even though Garudaji's physical body is wasting money, entered into the heart of Matsusume. And that's why this teaching is so unique, is that it's the first testament. In fact, the Dzogchen, there are four testaments. Testament of Garudaji, testament of Matsusume, there are four testaments, which appears in the teaching of the Vedantic and others. It appears, these testaments. But the most unique is the three words. Sixth Syllabic. Hitting the essence of three words. Hitting the essence of three words. Sixth Syllabic, which is different. And in fact, this Sixth Syllabic is really the whole basis, the real, the real heart

[11:21]

of Dzogchen teaching, Sixth Syllabic. If you look into all teachings of Dzogchen, it is the three principles of Dharmakirti. Repeat, and once. Permanent, throughout all. And one of the three words, according to Kensenji, he says, it's the word of the view, the word of meditation, the word of action. The view, meditation, action are three words. The unique word. And this word, he says, is word like, remember I said a little earlier, that there are two forms of names. One name is comes from the meaning. This word actually resonates with me. It is such a kind of representation, called centralised, essentialised kind of word. In some ways, this word looks like in the beginning there was the word. The word was very fresh. You understand? There is the essential word, the word,

[12:21]

for the three words. And this became the basis, the heart essence of, of, heart essence of dogmas. Now, I need to give you the introduction. And that's also good for the older students also. I think it's helpful as a refresher. Okay? We'll be here at the beginning so you know that we're entering because each time, this is the proof, that each time before you you must actually state the historical, or rather, the uniqueness and the extraordinariness of teaching in a sense to inspire devotion, to inspire appreciation of this extraordinary teaching. And then we can soon to say that actually the Dzogchen teachings are divided into three. Now, you see, in Dzogchen teachings, generally Dzogchen teachings are divided into three categories. Outer is Mama Yoga,

[13:22]

Inner is Anga Yoga, and non-Juno is Ati Yoga. Now, Ati Yoga of Dzogchen itself is divided into three. They are known as Outer is Semde, which is teaching related to the Kali, Great Mind. In fact, one of the main tantras of the Semde teaching is called Kunjigya. Then the Inner is Longde. Longde is category of space. And the main tantra of Dzogchen related to the Longde is called Longchenraja. And then is Menade Upadesha. The main tantra for Menade is what is called Drakthanyu Taraki. In fact, all the Dzogchen teachings, especially Menade Upadesha teachings come from Drakthanyu Taraki. Because Dzogchen teachings, these tantras actually come from Samantabhadra. Dzogchen is not a fabrication

[14:23]

of historical potential. That's why in the Karma teachings, all these Dzogchen tantras are there. There are 6400,000 tantras in total. Of that three essential representing the center of the Menade Up, we get Draktho. Longchenraja and Drakthanyu Taraki is the essential of Khyentse. In fact, for example, later I used to use all the Draktho from Drakthanyu. All the everything is every exercise everything is always from Drakthanyu or from Longchenraja. You see, what Jigme Lekpa has done is he creamed from all the Dzogchen tantras with the essential practice of Dzogchen with the complete training into a whole. That's what Jigme Lekpa has done. And so after

[15:27]

a Semde in fact some masters said that in fact the three words are related to the three Semde Longde Megade. That the first word is more Semde, the second word is more Longde, the third is more Megade. There is an approach of Jigme Lekpa the categories of Dzogchen teachings or the three series of Dzogchen teachings to the three words of Dzogchen. So the Dzogchen teachings are after Semde category of mind, Inner and Longde category of space, and Secret is Megade which is category of instruction. Now in this Megade is roughly speaking divided into two. It's for Tekche and Toga. Tekche is for lazy person. unfortunately unless you're diligently realized Tekche

[16:28]

you cannot. And why is Toga why is Tekche? I always used to think Tekche is for lazy person and Toga for a diligent person. On the other way round I used to think that Toga is for a diligent person and Tekche is for a lazy person. But one of the recent teachings is the other way round. And I just thought about it and it really makes sense because Tekche is extremely simple. If you actually have to sit to realize it. So you have to be really diligent. As Kenzo says when you do practice like ordinary practices like when you do mantra practices or prostration or visualization you get used to it. There's a period where you can get kind of wrapped. You know what I mean? You can just do

[17:29]

mantra or prostration or you can think of all other stuff. It's like a Tibetan Buddhist workout. You get me? And it's visualization again, kind of dreaming. But when you start to do the practice of 10 years, if you have to rest in the state of great power and there's neither any practice to do but one should never be separate from this state of great power. And you remain there day in day out. It's not so easy. The realization is deepened by just actually resting in that state. And this is not ordinary type of meditation when you start watching the breathing or some technique or not at all. It is without technique. That's why it says as one great Dzogchen master said, neither have I ever meditated nor have I ever been separate from meditation.

[18:29]

Meaning in Dzogchen there's no single breath practice to do. But yet one is never even for a moment separate. Such is the Dzogchen. So that's why it's really difficult. So anyway, so Tantric Meditation. Now all this is teaching of Tantric teachings. Which are the one of the main teachings of Upadesa. Now Upadesa in Sanskrit Tibetan is Mengat. Mengat is more secretly spoken word. It's like when a master confides in you they need the innermost secret of how to actually realize the practice without based on his personal experience. That's called Mengat. And like if someone shows you how to work something out, like a paper card I've done with my

[19:31]

oldest example is this Seeker watch. How many of you don't know the Mengat of this Seeker watch? How many of you don't know the Mengat of this Seeker watch? This is Seeker in Japanese. Looks quite impressive, looks golden but I bought it in Singapore, gave it up and cheap. Forty years dollars. And it's very useful for me because it got all the world time. And it operates extremely simply. But when I first acquired it, it came with a thick manual. And so I had to really struggle and try to figure out. And before I had some previous experience with some other digital watches. So by trying it out I

[20:31]

was completely I have to say novice in the field of this digital watch. So I had some previous experience of education so I tried and then finally figured out the trick. And it's extremely simple. You don't need a book at all. The second time I bought it I threw the book straight away. So now for example if someone like you or you is buying this kind of watch and has some difficulty trying to look at this manual and trying to figure out the trick. Then I would say just forget it. Throw the book away. I'll show you. It's like this. It's like that. It's like that. Then you suddenly realize ah I saw a book. That's called Menga. That's called Menga. Is that clear? My great know-how is secretly spoken in the way experienced in the classroom. That's why in many ways the Menga teachings are not written teachings.

[21:32]

They are more from experience and master's knowledge. Many of the Upadesa teachings are there. But yet again, many of them are revelation teachings. Like for example, many of the Termas, many of the Termas are Menga. Many of the Termas are discovery teachings. They're definitely their inspiration. They're all Menga masters. So therefore, when they write down the Menga, then it becomes like a book. Originally, it comes direct from their own wisdom and revelation. So therefore, when it was taught, the three words, it was never taught to the book. It was taught to the then later, a very great master, in the 19th century, a very great Zogchen master, who is often seen as the modern Zogchen in the era. His name is Patrul Zogchen. He was a great

[22:36]

Zogchen 19th century. And he actually wrote the Menga of how to practice the three words in a very sensual and very clear and succinct way together. And he then wrote the root text, which is the basic way how to practice, which he obtained from Zogchen Raja, from Jigme Rinpa, through his own master Gyalwe Gyalwe Gyalwe Zogchen so Patrul wrote this Dharma and he wrote also a commentary there. And this text, which is sometimes people call it Zogchen Zogchen Zogchen more strictly speaking it's known as the extraordinary dharma of Khyapatrika, that the Patrubhache, Khyapatrika was Patrubhache,

[23:41]

Patrubhache's extraordinary dharma, he called it, that there is this kind of special thing. And that is something that is really being held very highly by my master Jambu Khyentse, Vajrabhambhache, Bhingu Khyentse, and whenever there is this sunyate or Kirtan Jaya Sankirti, but there are all these resorptive works of Jambu Khyentse, very magnificent. So, that's why in the past I have taught on that and also I did the re-translations, because there have been several translations done by, in Tukdrub, there has been a translation which Naropa uses in this, what is called Ngedinsku, the text, Swami's text, but it's really hidden meaning, nobody can understand it, it's self-seeking, because the translation you cannot understand. That's also one way the masters would translate. There is also several ways to translate, the hidden translations, which is you have the words, but there is no the meaning. So therefore, then there is also another translation by some, several

[24:41]

other translations by Western students, who were pretty good, but I felt that really to bring the flavour into, I did the translation, which was done in 1984, first teaching I gave on this, I spontaneously translated that, it worked quite well, but from then onwards I've been correcting, [...] and I'm not publishing, but I'm correcting, and correcting, and this is more precise, precise. And this precise translation of three words is what, by the way there's a new version now, this is the new version of the translation, a few additions made, even though the text is extremely short, it's so rich, that I always believe that you make translations that people should understand, and that also that it should have both the

[25:43]

humour and the, you know, both the humour and the feel, if I'm saying it correctly, and should be tried to convey in a layman fashion, in a proloquial language as much as possible. So I've tried to do that, even though my attempt is not perfect, I've always said there's a tendency which indigenous people, which both may be translators, for their particular kinds of advises, incitement, who may be translators. So this is the translation of Sikhs and Nayanaikas, this is what Kensington debates all his teachings, but this teaching that I'm now sharing with you, this time, is a teaching that normally he gives from the text, and he gives commentaries on that, but this teaching was just, he just said, and from his own wisdom I can teach you. And so therefore it has some very insightful Nayanaka of Kensington, Kensington is his own person inside and out practices, so it's quite unique. So with that I think we've come to 12.54, and 47...

[26:49]

So that's the introduction, to three words. Is that correct? Do I understand? Between the essence and three words. Before we go into the text, what kind of advice do you have? You might just refer to it. And then it's very good for us to have a big break in the afternoon. Also for one simple fact. I will sleep, because for me now is... Time for my dinner, and for my sleep. For siesta. I just come from Italy. There, when you eat, you have, have a siesta.

[27:54]

I understand, it's very healthy. You function much better in the afternoon. If you have a siesta, already seven people are having one already. It's very healthy. And sometimes it's also good when you sleep. I remember, I had one student in Paris. He always used to come, sit right in the front, just in front of my eye, and just fall asleep. He just kept on having it too many times. And one day, I couldn't help but ask him a question. Why does he have to fall asleep each time? He said, it's so relaxing. Because he's been working very much. People in Paris are quite nervous, you see. They can't come there. Just fall asleep. That's a good one. I would very much recommend it to children, you know. In our kind of family. In your community. Sometimes we need children. When there's something really good communication which is happening.

[28:57]

When they feel that kind of thing. An environment, you see. Then, in that kind of feeling, you have your children sleeping. Experiencing their space. And we do that. And it's quite extraordinary. Recently, 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 sit very perfectly. And the little, little German boys. Only here. This is a chance. Spontaneously. So, it's slowly, slowly. I really want to, but I don't want to. Because there are also few children. In my group. Among my students. Who are actually quite extraordinary. If I were a lama. Who normally make incarnations. I think I've got several already. Already several incarnations. But that's not my approach.

[29:58]

Because particularly in the West. If you make incarnations. Then people will be saying. I am an incarnation. I am special. So, in fact. Cause of frustration. So, don't make any incarnation. You just watch them. And if they manifest to be incarnations. Slowly. Through certain conditions. Great. I always tell the parents to look up. They always come to each retreat. And then when they manifest a certain quality. Then you acknowledge them. And you encourage them. Without giving a name. The name will come later. You know. It's very important for children. You should encourage children. But not necessarily give a name. Otherwise they will say. A clever mother. Makes a child an incarnation. Clever mother. Clever mother makes a child an incarnation.

[31:00]

Almost. And it's a bit dubious. In fact it's very interesting. This winter. That's why the fall retreat. Is going to be quite short. Because it so happened. They just arranged it immediately. At the end of the retreat. On the 5th. On the 4th of December. In Sarana. It is as if the Dharama is holding a meeting. Of all the Dharamas. All the Dharamas. And this is quite extraordinary. Because in a sense. There has never been a meeting like this. To discuss the future of the Dharama. He brought the subject up. To see how to achieve the future of the Dharama. So. So. So what I am trying to say is that.

[32:02]

Sometimes falling asleep. It's good. If you are falling asleep. In the womb of your Dharama. It's relaxing. Sometimes we are very tense. In time. Sometimes we get relaxed. But also. If you go to sleep this afternoon. And then. On that day. This afternoon. You will be in a horrible state. And then also Khandro. Actually. It's very good now. Slowly slowly she is better. She actually laid a charm. Just the invocation. And then she will come. Just afternoon. I have this afternoon session. Maybe afternoon. May be better. Because of the time. But still. I have this afternoon session.

[33:04]

And what would you like? Would you like an evening session? Or is that sort of. Without the afternoon. How many people want an evening session? Ok. How many people don't want an evening session? No. It doesn't matter to me. It's fine. I can just sleep in the afternoon. I can go cat nap. Cat nap. I don't want to talk to you later. Huh? The one that you gave me. Ok. Do you have something for the old one you had left? I have the name of the company. But I have I. Ok. Thank you.

[34:12]

And. Here. I am referring also to a very wonderful teaching by Dr. Junoji. In that what he says. This teaching of Prakriti. This teaching the essence of three worlds. Which is known as the Extraordinary Dharma of the learned Kriyayoga. The glorious hidden power. Prakriti is power. Kriyayoga is the glorious power.

[35:16]

Three. Three is glorious. Prakriti. This Extraordinary Dharma of Prakriti is in many ways the quintessential art essence of the new meditation and action of the the kind of the approach of It is true

[36:17]

because in that in the actual transmission of these three worlds even though the general transmission of the is nine directions up to from to from onwards to this stage is by word of mouth but there is a special transmission of this particular six sundari and in this one Prakriti relates you see Prakriti's teacher is Gavini Gavini's teacher is Jima who is also known as and so in many ways Prakriti relates represent the mind and then by sign transmission

[37:18]

and represents the by word of mouth and in that so that is from from Longchenpa this teachings originated very much like the the heart essence of the transmission of Longchenpa which is known as Longcheniti that's why the nuance you put here is that this is the view meditation the heart essence of the view meditation of the approach of Longchenpa but he doesn't say Longchenpa, he says Nintiti, which often refers to the that the Longcheniti may not approach Nintiti that's just a thought so in this first we begin by Prakriti telling us in his incomparable capacity

[38:21]

and you're here and do you remember I wonder do you remember it's incomparable by how many capacity four there are four reasons why it's incomparable incomparable as a incomparable object and how huge incomparable incomparable incomparable as an object of offering no this is guess it's a bit like your posture your posture and your purification spontaneous anesthetizing california anesthesia I want you to do this first time

[39:25]

ok which is what this is intention to teach and incomparable object of accumulation and also incomparable object of source of blessing that is to say even this word incomparable here coming to the third level in his incomparable capacity Longcheniti emphasizes from four point of view that is to say that in fact the lamma is the embodiment of buddhadharma sangha therefore he is incomparable object of refuge

[40:25]

by just paying homage to him he embodies all of us so therefore he is incomparable object of refuge supreme object of refuge number one, number two is incomparable as a source of an offering traditionally it is said that if you make offering to just one of the four of the head of the lamma is more meritorious than making offering thousand times that can't be meritorious not meritorious then secondly he says is the object of accumulation of marriage understood is incomparable object and finally from the point of view of the source of blessing that he is incomparable in that it is storied through the practice of the guru yoga that the true realization of the true realization of what is called

[41:26]

innate wisdom mind can be realized in the mind of the practitioner through the blessing of the lamma so therefore he is said to be incomparable that's what can be chosen so now if you go further from here it says in explaining briefly this is, I am just going through this briefly once in explaining briefly the essence of how to take to heart the practice of realization of action, firstly pay homage to the lamma, there is the very important to include the lamma inside by simply paying homage to him then naturally automatically to all the others so he one takes to heart the practice recognizing that the root and initial numbers are one of the two major lines and this embodies the active practice of

[42:28]

unification action, so therefore firstly the name of the root and initial numbers are unification and action now here so so um since I've done since I've explained this already another time to all the students here but for the benefit people just need to say it once is this that when you talk about the root

[43:29]

and initial numbers root is your principle teacher is your root, init is his teacher but in the case of myself my master Yaman Kenji as well as Dujumon and Dujumon Kenji are my root teachers and their teacher is my root teacher for example Dujumon Kenji are my lineage masters now the main point is that Dujumon in his explanation of this that if you really realize that if you really realize that in the actual actually the one's true nature, one's mind is in the true nature of one's mind are all the lamas are there as Dujumon puts it calling the lamas the pure awareness of the real Buddha

[44:32]

in openness and contentment we find the teacher of the lamas that is to say that once we realize that the true nature of one's mind in the true nature of one's mind is one's lama and all the lama masters are there that recognition that the lama is but the true nature of one's mind and abiding by that recognition in the confidence of that can be said to be the homage to one's lama or it's known as the homage to you but in a sense there is no longer lama is not separate from you but you can say that if you have the realization of the view

[45:32]

then all the masters are not separate from you they are indivisible if you put it in a very simple way once you really receive if you put it in a very simple way you can realize it on different levels like for example on the ordinary level what is the most important thing about the teacher is the teaching that he gives the teaching that you have in your heart which is kind of in some ways inseparable from you causes very much of the degrade your realization of the teaching but in a sense that whenever you remember the teaching and in effect the teaching is the teacher very much so therefore in some ways the teaching in your heart is that very much the master so therefore in a sense if your mind is really mixed with that in a sense the teacher is not outside of you he is really in the teaching that you have it's like if I drink this juice

[46:32]

let's say this juice is the mind when I drink this juice the juice is inside me you know that's on one level but then on a more deeper level when you realize that your nature of your mind when you realize the nature of your mind then you discover that is in your heart and this is something that is really and you begin to practice more or discover like for example in my case even though my master is a pastor an individual pastor in a sense that I don't feel lost since pure awareness is now necessary therefore the inopenness or vitalness I have completed in that clear so that is what is meant

[47:41]

in this experience is practice true nature of one's mind and this embody the actual practice in many ways you see if you realize that all the masters and all the buddhas are inseparable from the nature of your mind if you realize this this realizes that this actually embodies the actual practice so in so doing the reason why I mention this is that Khenpo Khyentse Rinpoche teaches he actually teaches the view related to the name of the Dzogchen master Monk Chögyam Trungpa and this is something quite extraordinary that in fact with the very name of this master Monk Chögyam Trungpa actually resonates the view this is something when I was very young when I first came across this teaching of Thich Nhat Hanh

[48:42]

it really stunned me impressed me tremendously just the name of the Dzogchen the very name of Monk Chögyam actually resonates the view so therefore in the first word Khenpo Khyentse Rinpoche always teaches the first word is the Monk Chögyam now what is Monk Chögyam? Monk Chögyam on one hand is this great and extraordinary master who is the emanation of Vimalamitra Vimalamitra this great Dzogchen master Vimalamitra and Padmasambhava two great masters of Dzogchen in Tibet and later of course in Thich Nhat Hanh that Vimalamitra himself pledged that he will manifest every hundred years an emanation of Vimalamitra will appear in all the extraordinary Dzogchen teachings so that Monk Chögyam was the real emanation the supreme emanation of Vimalamitra and at that time the supreme emanation of Vimalamitra was Dzogchen's one thought

[49:43]

in the recent Dzogchen case the master Dzogchen will be able to manifest this Vimalamitra so this great master Monk Chögyam who is a great Pandit scholar as well as also extraordinarily explorative view of Dzogchen in fact his writings known as the Seven Treasures of Dzogchen and what is translated by the Bhutanese kindly meant to ease us trilogy of kindly meant to ease us which is not the original title but it's more what is called three ways of finding trilogy of ways of finding ease and comfort in the mind and that 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 that the Dzogchen teachings came to Tibet there are four transmissions

[50:43]

three transmissions primarily one transmissions of Dzogchen came to Padmasambhava Padmasambhava's transmissions of Dzogchen teachings which were continued by the Hitzogya the Hitzogya was his principal successor and continual Padmasambhava's teacher this is also extraordinary for people who are talking about where are all the women teachers in Tibet and if you find the actual successor of Padmasambhava was a woman in Hitzogya that's why many of the teachings come from women come from the heart essence of Dakini teaching which is Padmasambhava then there is the Dzogchen teachings transmissions through Vimalakirti not as Vimalakirti and there is Dzogchen teachings through Perun these three new teachings were gathered together by Longchenpa and came to be known as Longchenpa so that's why this Longchenpa was really

[51:46]

one of the most outstanding Dzogchen masters in recent times so much so that often when people depict like in the four schools like the great masters from four schools you know like Khenchen is always represented by Menarai Sakyas are represented by Sakya Pandita Nyingmas are represented by Longchenpa and the Gyalut is represented by Jyotirtha in fact Jyotirtha, Longchenpa, Sakya Pandita and Longchenpa three mantras anyway this Longchenpa was an extraordinary master but then there is the outer meaning of Longchenpa, the inner meaning of Longchenpa is in fact the view of Dzogchenpa is known as Longchenpa now what is Longchenpa? Long means expanse there is Long, Chen means great, the vast expanse

[52:49]

which refers to the vast expanse of the nature of mind which is the Dhammadakya there is Longchenpa Rabchen means whatever there appears, all the infinite periods of samsara and nirvana there is Rabchenpa now so why is there the Longchenpa Rabchenpa view of Dzogchenpa is that in the state of absolute, in the state of Dzogchenpa, in the vast expanse of the state of Dzogchenpa, the nature of our mind, our pramodhya state in that, that everything that arises, everything that appears, both of samsara and nirvana all the pure and pure good bad, everything that appears is infinitely perfect good is perfect bad is perfect and it's infinite that state of perfection is very much in fact the example

[53:51]

is like a sky how the sky holds everything everything is able to exist because of the sky or example the mirror how mirror reflect everything everything is perfectly reflected in the mirror but the mirror itself is not stained by reflection that's the Longchenpa so many ways in a sense when you practice Dzogchen is you retire in the state of the Longchenpa you retire and go back to the sky level and you view all the clouds, everything as perfectly as sky level view do you understand? that is Longchenpa that is the view now this view of Longchenpa in order to expand the view of Longchenpa according to the method of Thich Nhat Hanh

[54:52]

the essence of three words first of all the first word first word of the three words is introducing directly the face of Rikpa in itself ngo means face rang means self tok means upon tun means in introducing directly the face of Rikpa in itself which in a sense shows that the Rikpa is I in their nature it is there even though at the moment it's obscure but in spite of all the confusion the wisdom of Rikpa is co-existing that's why we call it co-emerging wisdom because it is there nevertheless in spite of Rikpa manifesting very evidently Rikpa is always there like sky is always there even it's dark it is not the fall of the sky

[55:54]

it's rather the cloud rising it's the lower in the temporary or adventitious what's the word adventitious obscurations it's often example that Masters do is they take a mirror and they just do if you have a mirror, anybody's got a mirror? yeah this will do see they always demonstrate by doing this now you see this mirror that's deep so therefore what is done is that your true nature Rikpa

[56:55]

by the way, what is Rikpa? I think it's also important to explain Rikpa basically means Rikpa in a very simple language means seeing clay seeing clay is Rikpa opposite of seeing clay is not seeing clay which is called Marikpa which is basically unawareness and it's the unawareness which when we get very established is called ignorance and so that in a sense the opposite of unawareness is awareness which is Rikpa Rikpa is awareness for instance there are so many words there are so many kinds of types of awareness that we talk about that's why sometimes it's necessary to speak of Rikpa as pure or pristine awareness

[57:55]

or primordial awareness also the word Rikpa in Tibetan means intelligence pure intelligence Chögyam Trungpa which translates to Rikpa is pure intelligence in fact the Sanskrit word is Vitya Rikpa is Vitya Vitya pure intelligence like sometimes when somebody has a good understanding he's got good intelligence at least he always got one Rikpa that's Vitya but from a Dzogchen point of view what is Rikpa? Rikpa is the pure and the pristine awareness which is understained by the mind like even beyond the mind there is an intrinsic kind of awareness for example when we have a sudden experience a glimpse of the Rikpa that one goes beyond the mind but there is a tremendous all encompassing awareness which is very sharp or penetrating

[58:57]

in a clear cut in a vivid that is Rikpa clear and the Rikpa is something that in Dzogchen I mean in a sense how would you say the special approach of Dzogchen is that in other teachings they always talk about the nature of mind in Dzogchen we talk about Rikpa actually in other teachings like in Mahamudra we talk about the nature of mind actually refers to something like Rikpa but that in a sense the uniqueness of Dzogchen when we talk about Rikpa it makes a very clear cut difference between mind and Rikpa mind is the thinking mind which is in the very core center Rikpa is the aspect of pure awareness which is beyond mind is Rikpa so there is a very clear cut when you transcend you go beyond the mind which is the pure level of awareness this thing tells you so Rikpa is a

[60:00]

from origin there are inherent wisdom and as you have it already even when the teacher introduces it it doesn't introduce something that you didn't have it before something introduces something you already have because from the point of Dzogchen we are already perfect in our intrinsic nature the only thing we did was nothing in fact there is something extra that is when you become enlightened if you suddenly realize that you are enlightened you probably will suddenly realize that you are enlightened all the time this time you realize it whereas you see ordinarily what we do is we don't believe in that and so we act from doubt not believing in our nature we act in doubt whereas when we have a view then we act on that certainly

[61:03]

so this view this nature of mind is what is introduced so when you introduce that it's something that you already have is that clear? yes is this profound silence is one of real receptivity or is it pure awareness I have a question if we talk about pure awareness we normally don't think of that as having any qualities other than simply awareness but you are talking about wisdom and intelligence we think of wisdom and intelligence as qualities could you

[62:08]

give me some response on that distinction it's a bit like the sun in its rays the rays, the radiance those are like wisdom you can never separate them wisdom can never be separated that's why it's known as rikpa the wisdom of the rikpa the rikpa said radiance intelligence it has definitely qualities qualities of wisdom and intelligence that's why it's known as its essence is empty more its nature is self-raging more

[63:11]

more is essence, nature arising whereas its energy is compassionate like the sun 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 why it is confused like for example emotional problems is misused in fact this gentleman put it if there was no clarity and luminosity there would be no confusion in fact it's thanks to clarity, luminosity that we have confusion I'd like to have one

[64:20]

clarification about how it's perfect the good and the bad and also I've heard that said a number of times but I'd like to hear more about it what more about it? what do you understand? well I think it has something to do with can you say a little bit louder? can you try to make it a little bit more perfect? I don't know

[65:22]

your question is clear improve on your question you say that it's all perfect, the good and the bad is perfect, and you can see that yes but I can't see that I would like some help what do you think? do you see how it might be? now a little bit more you can do that can you see? so that makes a whole I don't know what I'm trying to

[66:30]

show you is sometimes when you reflect deeply into your question deeply into your question the answer is there sometimes that's why but in this particular case it's not but basically what it really means is that for example let's put it in a very ordinary example when you're feeling fantastic very spacious marvelous really good high that even if somebody screams shouts music it's perfect even if somebody shouts you know what I mean you begin to see it

[67:31]

it's in a sense it's in an absolute level in a kind of how you view things in the how to say in the what's the English expression? in the analysis of things in the final analysis of things is how you view and how you it's not so much what rises it's how you read, what you make of it that's one thing then on the other side you see also the whole question of good and bad is a perception a realistic perception that if you're able to really for example if you were to talk from an authentic point of view there are many different levels of view of things in fact the approach to this is

[68:37]

according to different jhanas it's different according to tantra it's transmutation for example when you transmute like when you make poison into medicine isn't that poison wonderful because it makes into medicine so good is perfect if you have the skill but you go even further you don't even transmute when you realize it's nature it's self liberation you begin to understand do you know what I'm saying? not really I sometimes feel like I'm a little glimmer maybe I mean what I'm thinking of is I often feel like I sort of contain everything it's like this really expanded view and I'll probably keep asking the same question because I still I see the suffering and the joy

[69:40]

and all that's there and that's how it is but I can't I have a hard time continue to have a hard time with the suffering being perfect not so much in my own life but actually the much more distant starving people far away or the less personal is actually the more problem I have feeling so perfect the less personal it is the more trouble I have feeling it's perfect the less trouble you have the more trouble the less personal the suffering the more trouble she has feeling it's perfect is it?

[70:46]

say it again slowly the less personal what do you finish the more distant from me the suffering is the less personal it is to me the more trouble I have seeing the perfectness here here again what you have to realize is there are two levels the absolute level and the relative level in many ways if you want to talk from a

[71:52]

relative view you begin to see the perfect state of how things really are from that you begin to understand that compassion comes for those who do not realize that because in a sense where do all the suffering comes when one does not realize all the dissatisfaction stems from the lack of that view do you understand I made a very profound statement do you know what I am saying all the suffering stems from that fundamental dissatisfaction the dissatisfaction is not having seen the beauty that's the beauty in some ways all the sufferings we have stem from having lost the view it comes all from that

[72:58]

that's from it originates because from that it originates then there is like the unawareness, the ignorance from ignorance comes negative emotions negative emotions make you act kind of blindly then these things brings the result is suffering and then this is called then all these misfortunes and suffering that we see in the world as a result of that so when you really look deep down you realize really the deepest level, for example however much you want to try to eliminate the suffering the main thing is you 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 if you don't cut the root it will grow again that's one of the reasons

[73:59]

that's why if you sometimes it's good to look and reflect on the practice things when it says hope hope mesmerized by the sheer variety of perceptions which are like the illusory reflection of the moon in water, beings wonder, endless history in this fun bed in this Disneyland but not so funny in order that every man may find comfort and ease in the luminosity and alternating space of the two native divines are generated immeasurable love, immeasurable compassion, immeasurable joy, immeasurable echo of the waking mind even if you were to give an example in Tibet

[75:01]

they used to say they could only make you repay the kindness of someone maybe someone who's been in the meantime like for example your parents in the east parents have got to pay a lot to repay kindness tradition in order to repay the kindness of your mother even if you carry her on your back and go all around the world you won't be able to repay the kindness the only way you can repay is by making the understanding native mind do you understand so which in a sense is a kind of a it's an example of what we believe, that's why in Dzogchen they put the making in to break the view you know, so that's one of the reasons I always teach the 16th and 18th millennium because I really

[76:02]

I find there is so much restlessness in the mind of people especially people who are searching spiritually a kind of restlessness you know, restlessness it's that they need to introduce the view introduce the view introduce the view again and again introduce the view once they really discover the ridiculous kindness and the beauty and discover joy and the perfect that doesn't mean that you become how do you say insensitive to the suffering of the world in anything you become more sensitive that if you are in the state of the view of Dzogchen, as Khyentse Rinpoche put it, even the movement of your little finger will benefit people because when the sun shines, he doesn't have to say oh, I have to shine, Khyentse Rinpoche is an example, the sun doesn't have to form his head, oh, I must look nice today

[77:04]

because I have to shine something shines compassion just comes forth that's why some of the early masters or the practitioners of the view whatever they do is always beneficial, without even thinking about they even benefit beings while they're sleeping you know just benefit so therefore in a sense bodhicitta is really the ultimate bodhicitta is to the realization of the view now let us answer your question because this question comes up it's a very important question because we, some people might think that this kind of view is some kind of, you know, hajusya we develop some kind of hajusya it's a kind of it could be like spiritual

[78:05]

anesthetic you become adverse to the suffering of beings it's not at all, in fact not only there is this thing, but then it's more honest because I find a lot sometimes people are very honest about the suffering of people but the trouble is they themselves are so restless, they suffer the suffering of people they themselves are restless, but sometimes they're not skillful then they're not so skillful to actually do it once you actually develop the stability of the view in you then in a sense also more you become more skillful, more wiser and perhaps more appropriate then again, I think it's important not to simply have a view in you, but also to really engage in the practice of compassion that's why in Dzogchen it is said the meditation, which comes later here meditation is the union of wisdom and compassion out of the speech

[79:06]

in fact, meditation in Dzogchen is the union of wisdom and compassion which is known as Khentoism in Tibetan, Khen means wisdom Tse means compassion Ngozi means obedience that's the name of Jimene the name of the Khentos Khento is the wisdom and compassion now, if you would explain it from the out of the stage of the realisation of the wisdom, which is realised through the Vipassana through the Vipassana one realises the wisdom of emptiness through that, then there comes a tremendous compassion for beings who have not realised which is Mahashantra Mahavipassana then the compassion exposes that, that when you open a bottle of Champagne the candle, compassion radiates like Chögyam Trungpa which is, you know, radiation without the radiator, isn't it? something like that this comes up

[80:06]

that is Khento but then also, action in action you act according to Bodhisattva principles six paramitas four measurables and six paramitas four measurables, loving, kindness compassion, joy and humility which are the freedom from desire anger, jealousy anger anger acting with generosity with discipline then totally action endurance diligence enthusiasm mindfulness presence, meditation jñāna, chanting samsara samsara and wisdom six paramitas

[81:12]

wisdom is the six paramitas wisdom is the view in fact, it is said the Buddha taught all the five paramitas in order to expand the six paramitas so that in a sense all the fifty paramitas generosity, awe, wisdom enhance the wisdom is that clear? now what is important is now to introduce with you this is done there are many different ways it is done in fact all the teaching of the buddhas the main point is introduced to you if you look at all the yugas it is always a humanistic action it is a approach to humanistic

[82:16]

humanistic action bodhisattva humanistic action this humanistic action kriya yoga, jaya yoga and jaya tantra, sorry and the kriya tantra jaya tantra and yoga tantra then there is the view of maha yoga the view of ana yoga and the view of bhaya yoga but then the way the view is introduced is according to the sutrayana path which is the fundamental teaching of the Buddha and the Mahayana together in the sutrayana path according to that, the method what is called lung rik which is more through deduction through the study and through the learning of the word of the Buddha and through sharpening one's understanding and through analysis one's right view, which is more deductive whereas according to the mantra yana or secret mantra yana according to tantra, mantra yana according to common approach

[83:17]

it is through the initiative through what is called empowerment and generally when empowerment there are four empowerments in that the third empowerment is what is known as the wisdom example empowerment in that master by showing him a crystal or a mirror to the nature's enlightened crystal and by showing the example the example is like the inspirer the instigator and immediately what ensues what follows is the fourth empowerment in which the master introduces the word in the session but then what happens normally is when you receive empowerment, it becomes more like a ceremony, particularly in India it becomes more like a ritual people don't really understand very much what is going on in the environment in India and these departments have been studied generally it has become more basic benediction that in ancient times

[84:18]

the empowerments were given more in fact the master would even say to the student then the next stage by stage introduction was done more really personally even that conversation does exist even to this day but we don't hear about that because it is more done in secrecy but then even though the use is mainly to do that paper even more expediently even more extraordinary than that which is that we don't have to use the logic approach which takes a very long time to do that which takes a long time to study in meditation and through the empowerment also sometimes it doesn't really happen the way it happens here in Zen you see it could but often it takes longer so that even more extraordinarily

[85:20]

that is the approach of the this practice in nature in which the nature of mind is introduced directly upon the very dissolution of the conceptual mind that what master does is he destroys the conceptual mind immediately as he destroys the conceptual mind at the very instant that he destroys the conceptual mind there immediately as he destroys the conceptual mind before another thought has come to take its place you know he introduces the nature of the mind in that open space, the gap is it clear? it's like when the clouds have cleared a bit before other clouds have come that's the blue sky that is the approach of Dzogchen but in order to do that

[86:20]

amid the turbulence of many thoughts even though the master may introduce you will not realize so therefore in this approach first you must really sit and practice sit you must practice you know just let all your thoughts and confusions dissolve and then even while practicing beginner even though his meditation may be quite good still he is not confused, he is not free of attachment to experience be it this clarity of actions of thought you know even if he experiences these things like when there is no thought at all he may still say ah

[87:22]

actions of thought or this, ah, this or clarity, ah, clarity clarity is there, clarity is gone the concept of clarity is gone so therefore the real, true naked rikpa is not revealed explicitly so that's why when one is in that state, normally the master introduces you in your meditation, it's very good only when you stay in bliss or clarity, actions of thought in that state, it will suddenly pass out unmindfully suddenly set up chundramati used to use another word which is nomandho and then instantly in a minute what happens, I mean this is not a real introduction, thought

[88:23]

thought, it's just free free but still you've got to be surprised and when real introduction is done, it's quite a surprise because it's mind and it's kind of suddenly mind just blown like a thunder struck and then there's a state of wonderment, like there's no longer any, I'm just saying what it is, but it's just a wonderment, just a marvellous wonderment marvellous you can't even translate the word marvellous it's marvellous wonderment that state of that wonderment wonderment that state it's called hey hey

[89:24]

hey some people that's called hey that's called hey you know some people get very interested don't hey come over here, don't hey don't hey so that's called hey hey is the state the state when you're but in this when you're really starting something in a sense what is happening is your past thought has been very abruptly into that just before the path of a chance to go is being chopped up very abruptly and so as your past thought, your thought has been completely cut and destroyed the future thought does not have time to come, could not be scheduled like there is now on campus where there is no thought and no mind this is extremely mind-blowing

[90:31]

there is no mind that's why something extraordinary is when you really introduce this you can feel what it is but you cannot say it because there is no mind to recall what the experience is it's a very profound experience when you really introduce that it becomes really an experience like a feeling that enters into you and this actually I would like you to listen to this tape to find this because in the what is placed in this retreat I have explained this very thoroughly I also did the introduction quite thoroughly so basically when the past thought is seized

[91:35]

the future thought is not there is pure madness in it because you see actually there is no more thing what is called present thought anymore as Kensington Majority put it past thought as past is gone future thought yet not yet risen present thought, if it is a thought it must be connected either with past or future since past is past future is not risen there is no present thought anymore in reality only thought so this is this stage when you just suddenly you enter, you go suddenly in an instant you go beyond you enter into the moment it sometimes happens in a very short it's not a time factor it doesn't really mean it has to be very long it can be just a split second experience split second

[92:36]

but just shakes your complete system that's something you describe very strongly, 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 it's one shot is that clear you just have to take a split second that's why I call meeting the essence meeting the essence and just suddenly that instant when you have a glimpse glimpse a glimpse a glimpse if you have that and this is of course it's not done it's something different from the introduction for example the master may say when he introduces

[93:37]

he won't probably say he's introducing but he might just kind of create the situation and when he does he probably asks you you know be very present, be open you know very much the important thing is you as a teacher, it's very important your mind completely open with no doubt it's completely open, your heart open with no holding back and you know and the teacher is also open and the teacher sits in this and so therefore somebody who actually knows the rhythm introduces and he stays in that state you know and then as his pet because the word pet

[94:25]

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