Dāma lā yuṭṭhā, yuṭṭhā lā [...] yuṭṭhā Yes. Yā Rasūla Llāh, yā Rasūla Llāh, yā Rasūla Llāh, yā Rasūla Llāh. Yes, thank you very much.

[01:01]

This evening we'll continue our studies in the Timbupa Avalokitesvara meditation, a system of practice that was imparted by the goddess Vajrayogini directly to the great sage Timbupa Dharmakirti, which has been transmitted down to us in its purest form. As we have learnt during our past few weeks of study together, the system of practice consists of three essential parts or stages of practice. First, being the preliminary stage, the second, the main stage, and the third being the concluding stage of practice.

[02:36]

The main stage of practice also consists of three subdivisions. These are the process of creation, the process of completion, And thirdly, the branch meditation or branch yoga, auxiliary yoga. In order to, this evening, we will be studying the second of these three, we will receive instructions in the process of completion. In order to undertake this process of completion, in order to undertake a session of meditation upon the process of completion, you should precede it, you should always precede the meditation with the

[03:54]

other practices, the instructions for which you have already received. That is to say, you arrange yourself in the correct posture of meditation and perform the preliminary meditations of refuge, of purification, the awakening of the great resolve, and then the practice of the guru yoga or meditation upon the master. And then as you focus your attention upon the, upon your visualization of yourself as the deity, as Chenrezig, you should also perform the meditation of the recitation yoga, that is, recite the six syllables of the mantra of great compassion while accompanying that recitation with the appropriate visualizations of the dispersal and reconvergence of lights.

[05:15]

And in this way you will have performed all of the preliminary practices that will have prepared you for the profound meditation known as the process of completion? You find a unique mongol star. New Year is coming. Mongolians also dress in robes and robes. How are they? So unique. You tell a unique mongol, a few hundreds of mongols, you will ask. You tell a mongol such as I am looking. You keep on correcting.

[06:17]

You can't get it. You can't get it. You can't get it. Yes? Yes. Kumbhari. Kumbhari. Don't make sajda.

[07:20]

Don't make sajda. [...] He said, I don't know. He [...] is not a stick figure.

[08:21]

Masīd ibn Tabāshūn, dinī tathā nyayonā bādistī. Dinī rācāṁ bādhanā. [...] When you console them, you are there. Now they say, who do you want to console? You are there. When you console them, you are there. You are there. You are there. You are there. Mali.

[09:48]

Kyo. Koso. [...] They were not there at that time. No one minding them. Now they were not doing. And because of the sand, somebody thought that our trouble is coming. Somebody was worried. He thought that our living Büyük ki çok oldu yahu, o numbasını gitmem lazım.

[10:49]

Gizli top giy. Konsolosluk gündüz gün acel suyan numbasını gitmem lazım. Gündüz gün, konsoloslukta numbasını gitmem lazım. Büyük ki çok oldu, şimdilik çok oldu. Gündüz gün acel suyan numbasını gitmem lazım. Thank you. The process of a completion or the stage of perfection, as it is called in your commentary, this process of completion,

[12:11]

of two types of practice as is indicated in your commentary, that is to say, a practice a practice with characteristics and practices without characteristics. The first of these is called a coarse type of practice. Here one begins by assuming the correct posture of meditation, the so-called sevenfold posture of the Buddha Vairocana.

[13:33]

Posture is an extremely important factor in the mastery of these yogas as was indicated by our great teacher Sapan who wrote that if the body is well arranged, that is, if the body is placed in the correct posture, then the mind will become extremely clear and attainments quickly achieved. This is because there is a very essential relationship between the body and the states of mind.

[14:40]

the posture of the body and states of mind. If the body is straight, that is, if the body is placed in the correct posture of meditation, then all of the psychic channels within the body will automatically become straightened. This allows the prana, or what shall we call it, prana or psychic breath within the body to also to become tranquil and, moreover, to merge with consciousness. When mind and breath merge, then any object of meditation will become very clearly perceived and its nature will become easily understood.

[15:49]

Therefore, the first essential of good meditation is good meditative posture. The correct posture is as the text indicates, has seven elements. That is, you should place your feet in a cross-legged posture, the so-called lotus posture or posture of samadhi, or whatever approximation of this correct cross-legged posture that you can assume. Your spine should be straight, the shoulders squared, the neck straight but ever so slightly bent forward at the, in the middle, as if you, just in the region of your Adam's apple, your neck should be ever so slightly bent forward.

[17:02]

your eyes should be fixed, your eyelids should be half open, half closed and your gaze fixed single pointedly on a spot directly in front of your eyebrows that is an imaginary spot at arm's length directly before the center of your eyes. Your jaw should be relaxed, that is to say, not clenched, and not loose, just relaxed. The teeth should not be clenched. the tip of your tongue should be ever so slightly curled upward in your mouth.

[18:12]

Your hands should be folded in your lap with the tips of your thumbs touching each other. So this is the correct posture for the performance of almost all kinds of Buddhist meditations. And certainly it is the required posture for the standard practices of samatā and vipassana, of concentration and insight systems of meditation. And the importance of this correct posture is illustrated by the story that is found in one of the scriptures, in one of the sutras.

[19:19]

It's told of some 500 Buddhist arahants or five hundred Buddhist yogis who were meditating in a forest not too far from the city of Benares. And they were such adepts in meditation and because they were so, they were always wrapped in their meditative states that Even the animals, the inhabitants of that forest could not help but be impressed and moved to awe by the perfection of their tranquility and the majesty of their remaining always in this posture of meditation.

[20:24]

And so moved to faith just by their posture, even these ignorant monkeys of the forest were moved to faith and got into the habit of bringing them offerings of food, of fruits, berries and water and the other food which they found in the jungle. They shared it with these 500 Buddhist yogis for years. These yogis went home to attain liberation and vanished into nirvana one after the other. And the forest again was empty of yogis. At a later time, another band of yogis, of non-Buddhist yogis, happened to discover this forest, and because they had heard that the monkeys in this forest were well-known for their generosity, they thought it might be a very comfortable place to practice their own meditation.

[21:53]

they settled into the forest and waited for the monkeys to bring offerings. But because of the austerities that they were practicing that required them to assume very strange and sometimes tortuous asanas or meditative postures, yogic postures, that instead of being moved to faith, the animals were confused and frightened and kept their distance. This went on for days and weeks and the yogis became quite hungry, waiting for the monkeys to bring offerings. So they decided, they had a conference to determine why they were being boycotted by the monkeys. The monkey, one of the wisest of the yogis, had been around in other forests and he

[23:02]

decided that it could only be, the only difference that these ignorant monkeys could determine between them and the Buddhist yogis was the difference in their posture. So they hit upon the stratagem of sitting like the Buddhist yogis. And sure enough it worked. The next morning the monkeys came bearing faith offerings. So they, as long as it worked, they stuck with this posture of meditation in order to carry on with their religious career. But not only was the posture good for moving monkeys to faith, but it also began to work to have a very unusual effect upon these non-Buddhist yogis themselves. Because they were seated in this posture of meditation, their minds became very clear.

[24:05]

Insight began to arise within their minds. Just naturally, wisdom began to arise. Their pride vanished And they began to perceive what is known in Buddhist terms as the truth of anatma, or non-self. They realized the truth of the selflessness of mind. And so that even in their minds... faith born of right views, of right understanding, arose within their minds and they also became adepts at Buddhist meditations merely by assuming this correct posture. That's why we are not happy.

[25:08]

If you are this, you are not happy. [...] If you are this, you G.N. Yes, it is. M.E. It is, it [...] Yes, come on.

[26:09]

Marhiyat, yawm, all madad. Qiblas, yawm, romantic. This is long, you know what. Romantic, romantic. This is long. This romantic, romantic. Long, romantic. Long, romantic. You know what I mean? Bāḍhu dātā. It's a problem. How it is? I mean, you can't know this. You can't know this. Sāṅgha. Niṁṁ yī kuṭṭhāṁ niṁ. Niṁṁ. Niṁṁ rūḍhā niṁ saṅge saṅge. [...] Sādhu biLlāhi mina sh-shayṭāni r-rajīm. He is like this. What can he do?

[27:12]

He is like this. [...] No, no, no, no, no, no, no, [...] Līlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlīlī

[28:19]

When you look at him, he is good, [...] ḥam abū ḍun. Sadaqnūna l-waqābīn. [...] Muni khala d-dīn al-nāmu dhū l-tahsir wa l-nābu d-dīn al-'amdu d-dīn.

[29:41]

Muni khala d-dīn al-nāmu dhū l-tahsir wa l-nābu d-dīn al-'amdu d-dīn. Muni khala d-dīn al-nāmu d-dīn al-'amdu d-dīn. Muni khala d-dīn al-nāmu d-dīn al-'amdu d-dīn. Muni khala d-dīn al-'amdu d-dīn al-'amdu d-dīn. Muni khala d-dīn al-'amdu d-dīn al-'amdu d-dīn. Muni khala d-dīn al-'amdu d- Hayy ilayna l-aswaba l-hajjim min jama'u l-mutawwara l-fawwata l-mawtari l-wajalati l-sawwata. This is what we should do. Don't do it. [...] Yes. SadaqAllahu l-Aliyyu l-Azeem.

[30:41]

Jalil ul-Fatiha ilayhina. Nirmandu. Nirmandu shay'in. [...] So go on, go on, go on. Shā'a Llāh, begīn kīfā, tāṅkīfī. Kūṭṭa-Ṣarīqā, āṅkha-Ṣarīqā, begīn kīfā, tāṅkīfī, sāṅgha-Ṣarīqā, āṅkha-Ṣarīqā, tūṭī-Ṣarīqā, kūṭṭa-Ṣarīqā, kīṭṭa-Ṣarīqā, [...] kīṭṭa-Ṣarīq Sāna d-dūjīn yuṅgu d-dūjīn, d-dūjīn d-dūjīn, [...] d

[31:50]

He said, I don't know. [...] Tawba dhu lillah, wa la muharrajan wa l-jibriya wa l-mursalin wa l-faridin. And on the earth, all the angels, Mawlana Jibriya, all the holy ones, [...] It is clear. When a shaykh comes to visit you, he will give you, he will give you something.

[33:13]

He will give you something. He will give you something. He will give you something. You are asking for [...] something. He is a ghost? Yes. He is a ghost? Yes. He is [...] a ghost? Yes. He is a ghost? Yes. Yes. Yes. [...]

[34:14]

Yes. Dua... Dua... Dua... So following the text, in the middle of page 11, you're instructed to assume this correct posture of meditation,

[35:23]

and visualize yourself as being none other than the Bodhisattva of Great Compassion, Avalokiteshvara. Visualize also the psychic, the three psychic channels within the body. That is, the central, our duty channel is runs from your navel up to the crown of your head. It is white on the outside, red on the inside, and it has the size of a bamboo stick, a medium-sized bamboo stick. Now, it's important that these not be visualized as being solid, they have the substance of light.

[36:39]

You visualize them very clearly as if they were really there, but they are not to be thought of as being substantial. All right, to the right of this central ala-dhuti vein or channel runs the red channel known as rasana. And on the left, you have the white channel, Lalana. Both of these are smaller in circumference. They are about as... They have the circumference of, say, a wheat or barley stalk. Their bottom ends hook into the central vein below the navel. Their top ends curve down from the top of the head like a bent cane and stick into the two nostrils. And at this point, after visualizing these very clearly, you should then proceed to perform the so-called Vajra Recitation Yoga.

[37:54]

And this has three versions. You begin with the so-called course. Vajra recitation and once you've mastered that you proceed to take up the subtle form of practice and then as before move on to the extremely subtle form of practice. Now the way to perform this Vajra recitation meditation is to expel from your lungs, stale air and all impurities, obstacles and delusions by practicing in the following manner. Place your right hand in the half-vajra mudra, that is to say your

[39:01]

forefinger should be hooked onto your middle finger while your thumb presses down on the ring and small finger, something like that. Okay? Something like that. You can get the instructions from our two teachers here. Then you proceed to expel the stale air from your lungs in the following manner. Block first your right nostril and blow air, not forcefully but firmly, from your left nostril. Then block the left nostril and expel the air from your right nostril.

[40:06]

And finally, expel the air from both nostrils at once. And as you are, as the air flows into and out of your lungs, you should focus your mind in concentration upon the three sacred syllables that constitute the seed syllables or quintessence of the body, voice and mind of all the Buddhas. As air is inhaled into your lungs, visualize the white syllable om, representative of the enlightened body of all the Buddhas. As, after the air has entered your lungs, for a split instant as it remains in the lungs, neither being inhaled nor exhaled, visualize a red syllable ah, which is the

[41:24]

which represents the enlightened voice of all the Buddhas. And as the air is exhaled from your lungs, visualize the blue syllable, hum, the essence of the enlightened mind of all the Buddhas. Perform this bhajana recitation. nine times in all. That is, in all, it would be three times each to the left, right and both nostrils. Or, in your, if you are able to and have, are able to do it in your formal sessions of practice, this Vajra recitation, this meditation known as the Vajra recitation, should be practiced many times, a hundred and eight times or twenty-one times, or at the very least seven times a day.

[42:33]

And to do so ensures, without a doubt, a long life, a long and healthy life, rich in blessings, of progress on the path to the blessings directly received from the Buddhas and masters and the blessings of freedom from all inner and outer obstacles. It is because of the power of these three sacred syllables combined with the power of this meditative yoga, this yoga of the Vajra Recitation. one will receive a tremendous boost in one's spiritual undertakings and receive many blessings. And not only that, this Vajra recitation, pardon, this Vajra recitation meditation,

[43:44]

is essential, is an essential practice, not only of this system of meditation but in all the major tantric systems of the Vajra, of Guhyasamaja, of Vajravairava, Chakrasamvara and, of course, of the Vajrapani Buddhadhamma which we have received or will receive. If you learn it and master it well here in this system, it will be of great benefit to you in all of your other meditative undertakings, based on the principle of knowing all through knowing one. If you know this one meditation, you can apply it to all meditations. Then, once you have mastered this course form of Vajra Recitation practice, you should proceed to learn the subtle form of practicing.

[44:49]

Here you breathe again, you perform the same process of purification of the breath by blowing nine times through the nostrils, but instead of visualizing the three syllables, You should substitute the visualization merely of white light upon inhalation, of red light as the breath pauses within your lungs, and blue light as you exhale. That constitutes the subtle form of practice. Finally, you have the extremely subtle form of practice. Here you don't visualize letters or lights, but focus your attention merely upon the sound of breath. the sound of the breath as it enters, abides, and emerges from your body. If you persist in this practice long enough, you will undoubtedly experience all the benefits and blessings

[46:02]

that we have described and certainly this... this meditation will be of inestimable use to you in all of your practices. It is... This meditation upon breath is the antidote to all of the negative mental states and propensities that depend upon our mental content, that is to say, our thoughts, good and bad, ride upon the breath, upon the quality, the state of our mode of breathing. and in fact will cease to be an obstacle to meditation.

[47:10]

This is true for all Buddhist meditators, whether of the Mahayana, the Vajrayana or Hinayana schools. Even in every school of Buddhist practice, And the value of this meditation of breath, of breath control, is well known and is popularly practiced. And certainly it is the most effective way of dealing with thoughts as obstacles to meditation. And because of reliance on the special techniques of Vajrayana, it can be of inestimable value to us in accomplishing our goals in meditation. Lalasundar? Lalasundar. guided, controlled, to go to work, to have sleep.

[48:34]

No, no, no, no. Sleep. No, no, no, no, no. No, no, [...] no. M.D. Yes, yes. Q. I don't know, I don't know, I don't know. M.D. Yes. Q. I don't know, I don't know, I don't know. M.D. Yes. So how to say it?

[49:58]

Amāla ṁd-dhikṭhā. [...] When you get that madhuna, nā mā kāyāraṁ bhajī. Ānādā bhayaṅgopala. But you can't get it. You can't get it. You can't get it. You can't get it. Why are you doing this?

[51:07]

Why are you doing this? [...] Yes. Yes. Yes. Yes. Yes. [...] In this time, this, [...]

[52:33]

You know what he is saying? He is not one, he is not two. [...] He is not one, he is Sanctuary, can you understand it? Jumata, shifa. [...] Siddha.

[53:36]

Nāsirūn. Qaṭṭān. Ṣalīq. [...] � Amma rūṣū l-mu'minīn. Yudhuqṣū yuḍhuqṣū l-mu'minīn. Yā Sulṭānu l-Mu'minīn. Yā Sulṭānu l-Mu'minīn. Yā Sulṭānu l-Mu'minīn. And I'm not going to speak.

[54:38]

I'm not going to say. [...] Send the light. Send the light. Send the light. [...] Send the light. M.D. Yes, I understand. wrong the center, Rasulallah.

[56:11]

Wrong the center, truly. Some mind, but it is mixed. He knows Sajdah, but he doesn't know the truth. Fear not, don't surmount the manifestation. This is the order of Mawlana, so to make a dam in that hole. He cannot be able to go and dam in a new hole. He needs also some good capability for that, very good. He needs to sit in that hole. But that he knows, he can't be able to do that. Saying he can't do that. He [...] can't do that. No, it's not like that. It's not like that.

[57:12]

It's not like that. [...] What are you doing? What are you doing here? You are going to sleep here. [...] Jānisūn jūla dīdi, tūmba sūnjū wūyin, kūmi sūnjū wūsūn dīdi. Dīdu tatāga nātukū sāmbu. Nātukū mātukū bā.

[58:13]

Jālīn jūn [...] j Qadu, yuqtayn yuqtayn, [...] yuqt M.D. No, no, [...]

[59:35]

Ātauṁ bhaja, ātauṁ bhaja jīva jīva, [...] ātauṁ Ḥāsūniqā jīla l-muḍḍilīka n-nadaḍī sāṅguḍhāni sāṅguḍhāni māṅguḍhāni māṅguḍhāni sāṅguḍhāni sāṅguḍhāni māṅguḍhāni [...] sāṅgu Qawwam dhū l-wudhu l-taqqarī. Dhu l-wudhu l-taqqarī.

[60:38]

Dhu l-wudhu l-taqqarī. [...] Some of you may say, yeah, I'm going to do it. But until I came back, you're going to say, I'm going to do it. [...] I am not saying that. I am not saying that. I am not saying that. I am not saying that.

[61:39]

In the name of Salāt, I am going to teach this to you, teach this to children. Nā mā rājītā, mūjītā. [...] He said, what to do? He said, [...] what to do? They didn't want to turn into people. I am listening to all kinds of human.

[63:04]

I am a jājib. [...] I am a jā Mā'ūnī sh-shayṭān, mā'ūnī [...] sh-shayṭān, Dawa'ta mani. [...]

[64:06]

Dawa'ta mani. Dawa'ta mani. It is long. Long hadha ni'ma shaytan. It is a long journey. [...] It is a long journey Thank you very much. Thank you very much.

[65:08]

S.N. It is so nice. S.N. You know what? S.N. So nice. Dāghistānī. Dāghistānī. Dāghistānī. Yes.

[66:33]

Yes. [...] Gāwān du'yuk. This is your character. Gāwān du'yuk, this is your character. Dīwanan du'yuk, dīwanan [...] du'yuk, What is your name?

[67:36]

What is your name? What is your name? Okay. There are many doors to meditation.

[69:36]

There are countless states, meditative states, that have been described in the sutras and tantras, and the various approaches to these meditative states have been delineated by the Buddha and by other sages. However, all of these by many doors of dharma may be subsumed in two, into two forms of, or levels, two types of meditation, and they are samatha, or concentrated meditation, and vipassana, and insight meditations. our instructions for undertaking this second type of process of completion meditation calls for, that is to say, meditation without characteristics, calls for developing the ability to focus the mind in...

[70:53]

in single-pointed stability. There are... You should look elsewhere for the instructions on understanding the... the instructions for the practice of concentrative meditation. In brief, there are five faults to concentration which must be remedied by applying the eight antidotes and by progressing through the use of the nine methods for developing or mastering concentration. If one masters these factors of concentration, then it becomes possible to master also insight because concentration is the foundation for insight meditation.

[72:07]

Those of you who have received the teachings, the full explanations of the Lamdre system of meditation will have already will be familiar with these instructions for mastering these two essential stages of practice. If the Landre literature contains many excellent commentaries or meditation guides, such as the Lam-dre commentary is written by the great Tsar-chin or by Mong-tso, Lü-rup, Gyat-so, by Ngor-chin and other great masters of the Sakya order. Or, if you have not received those instructions, you might find them

[73:22]

in a book that was composed by Rinpoche himself some years ago at the request of a number of Canadian students, themselves meditators at one of Kala Rinpoche's retreat centers. They had invited Rinpoche there and at the time had a told Rinpoche that they were experiencing problems in disciplining their mind in meditation and were finding that they had many problems and obstacles to practice in retreat. So, for their benefits, Rinpoche taught, wrote out and explained the essentials for essentials of these two kinds of meditation, Samatha and Vipassana.

[74:27]

Recently, this text written by Rinpoche has been translated into English by Chökyi Nyingma, who translated it and According to our information, this book has proved very useful for Kala Rinpoche students who are performing retreats in America, in Canada and elsewhere. So if it is possible for you to get a copy of that, of the English translation of this text, you would find there some very useful information, all that you need to know about mastering these two essential stages of practice, which, and because they are concentration and insight, must be, must be mastered before one can,

[75:32]

expect much progress in the more advanced stages of practice. It is certainly in the interest of all serious students to learn the essentials of practice for these two stages. Now, we turn to the present. The present practice The basic instructions for the practice are given at the top of page twelve. I'll simply read this out to you and then add Rinpoche's comments. The essential for the body is to be in the seven-fold posture of Vairagya. The essential for the eyes is to focus them without blinking, in space, about a half hand span, straight out from between your eyes.

[76:40]

The essential for the speech is to count without error the passage of twenty-one breaths of the natural rhythm. With the mind, be convinced that the creator of all the phenomena that comprise samsara and nirvana is your own mind. Knowing that even mind which comes about from a constant of causes, conditions, and interconnected circumstances is like an illusion. Make the sole object of your awareness the brilliant luminosity like the rainbow of Yourself as the divine form." This is the illusion, right? "...Other than that, do not pursue thoughts of the past or call forth those of the future. Experiencing the perception of the present moment without evaluating it, a state of naked luminous awareness beyond all limits of expression, that the thought suddenly appears, sustaining the continuity of practice without making anything of it.

[77:43]

Furthermore, you should practice the creation in perfection stages in union through the means of first reigning in the mind, then relaxing it, and in the end just letting it be.' of simsola or searching for the mind. The meditation of the insight should begin with the search for the mind. In order to understand the mind's true nature, you must first locate the mind. You must first be able to focus upon the mind and to see it as it really is. So, you should begin by honestly and diligently examining your own mind until you have recognized its true nature.

[78:54]

Rinpoche's teacher, the great Gautama Lakpa Rinpoche, told a story, told him a story once of another lama who had three students and he sent them home to, to search for their minds. He asked them to go home and spend the night in diligent meditation and to come back tomorrow and tell them what they had discovered about the mind, what they had learned of the mind, where it was located, what size or color or any other description they might have of the mind. And so he urged them to be diligent and come back and report to him the next morning. So the first student went home and meditated diligently and came back the next morning and reported that he had learned that his mind was white in color.

[80:08]

The lama told him that he had done well. The next student came in and reported that his mind was black in color. The lama again told him that he had done very well and sent them both back to meditate, but the third student didn't show. Finally, after a very long time, he came in crying and was totally upset because, as he He had learned that he was not a good yogi. He simply, no matter how hard he had practiced and searched for his mind, he couldn't find anything. Whereas the other students had found black or white minds, he had found nothing. And he was very upset about his particular mind.

[81:12]

So the lama, however, was very happy to hear his report. He told him that the other students had merely deceived themselves. They had not at all perceived the nature of mind. Whereas he, through his diligent meditation, had glimpsed the true nature of mind. That when you search for mind, there is nothing to be found. This is the first insight that one must attain when searching for the mind. It's important also to understand that all the appearances of this world, all phenomena, outer, inner, whether of samsara and nirvana,

[82:15]

of worldly existence or liberation, all of them have their source, their origin in mind itself. These appearances that present themselves to our senses are all derived from the mind, are all projections of mind. no matter how real nor no matter how external they may seem to us. They are no more external, no more real than are the objects that we perceive in the dream state. In a dream you may see many things, people, trees, mountains, things that cause happiness and sorrow.

[83:19]

In your dreams you respond to these, thinking they are real and external. You respond with feelings of desire or fear or happiness or unhappiness. But upon awakening you at once realize that those objects, those appearances within your dream, no matter how real they had seemed during the dream, have no validity at all. They have no external existence at all and do not exist outside of the mind that created them. This is exactly the case with all of these present appearances of the world. As Saphan wrote in his Rikter, or Treasure of Reason, all objects have their origin in mind, and it is only through, it is only due to our mental propensities that they are apprehended as real and external.

[84:29]

Therefore, knowing that the search for the nature of all things must lie in the search for the nature of one's own mind, turn the mind inward and focus upon mind itself. And this introspection must be single-pointed. It must be immediate and direct, not agitated. The mind must not be agitated by thoughts. It should not be, must not be, the mind should not be pressured by, by the, by willpower and meditative discipline and the pressure that one exerts upon mind to produce a result, to produce an insight.

[85:36]

One should, in a very relaxed way, let the mind dwell in its own natural clarity and learn to recognize that natural clarity of mind. One should also learn to see that the mind, when thought, does not have a location. It is not to be found either within or without or in any other place. It has no size, no shape, no color, no dimensions or characteristics of any kind. It is like space without any attributes. And yet, and though this mind is a no-thing, it is not a thing in the way that we like to think of things, things that can be isolated, pointed to and described.

[86:43]

We can't do this with mind. It isn't a thing that is produced for 12s for a while and then passes away. It is a no-thing and therefore we say the mind is empty. And yet its emptiness does not in any way contradict or hinder or stop the clarity of mind, the continual awareness, the luminous awareness of mind. Neither does the luminous awareness of mind in any way hinder or conflict with its nature of emptiness. It is these two, emptiness and clarity are at once the true non-dual nature of mind. So, having searched for the mind and not found it and realizing that the true nature of mind lies just in this non-duality of no-beingness and

[87:58]

luminous awareness, you should allow the mind to dwell in that true nature, in its own true nature. And do not allow your meditation to be jarred by distractions or by thought processes. Do not follow trains of thought such as, yesterday I did that and tomorrow I shall do another thing. Place the mind in the immediate moment. focus upon the present moment of meditation, as the great Kongtu Rinpoche wrote, that when you are listening to teachings, your mind should be single-pointed in attention. When you are studying, the mind should be relaxed. When you are meditating, the mind should should be characterized by immediate focus.

[89:04]

It should be focused immediately, directly upon the object of meditation. This is a very important bit of advice from a great master. Also, when you've undertaken to discipline the mind in meditation, and to develop these insights. You should allow them to unfold in a natural rhythm, at a natural pace. You shouldn't be a yogi who counts the days, so many days of concentration, so many days of vipassana, etc. But without anticipating and pressuring the mind to produce results. Continue your meditation and attend lecture meditation, sessions of meditation.

[90:06]

Always be attended by mindfulness, by remembrance of the instructions that you've received from a qualified teacher. apply your mind again and again in this careful way to awakening this insight into the non-dual emptiness and clarity of your own mind. When you accomplish the meditation rightly in this way, then only is it meditation. Other efforts cannot be called true meditation. If rightly practiced, then you will have accomplished the second requirement of a bodhisattva. You will recall that a bodhisattva has two duties tended upon his vows. That is to accumulate a vast store of merit and a vast store of wisdom.

[91:14]

Wisdom is accumulated through just this meditation of introspection into the mind's true nature. Because this insight, though attainable, is very difficult to achieve. It is hard to purify and stabilize the mind, hard to apply oneself in just the right way, to achieve just the right insight. Therefore, it is important to awaken and maintain the utmost faith and sense of reliance upon your teacher. And if you pray to him without doubt for blessings and guidance and the ability to master this meditation, then surely you will receive through the power of his own experience, his own realizations, and through his own vows you will receive directly from your teacher the blessings to achieve success in this meditation.

[92:29]

Just as the Lamdre verse tells us that, salutations to the master Salutations to the Master through whose kindness the great bliss itself arises in a single instant. If you have the utmost unwavering, undoubting faith in your teacher and pray for his blessings, then in an instant he can bestow upon you the insights that you... and the liberation that you seek. As... Yes, as the great master Kintse Rinpoche also wrote,

[93:39]

The quintessence or the heart of the Pratimoksha or Hinayana level of practice is renunciation, the awakening of a strong sense of renunciation of the world in favor of the pursuit of liberation. In the Mahayana, the essence of the Mahayana system of practice is The...

[94:09]

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