Dzogchen Retreat 2015 - Realising our true nature (part 29)

· · · silence, 1 minute

0:35 Chris has taken off or is he sitting someplace else? Looks like he's gone, yeah? Ah, there you are. So I wanted to give a little footnote to Chris's comment last night. It's an enormously important question. And that is we're looking ahead. We're looking ahead to the rest of our lives. And for people who have good sense, looking ahead to beyond this life. Report an error in the passage at 0:35 Highlight the passage at 0:35

0:57 Because frankly, I'll just say from my perspective, the evidence for continuity of individual consciousness is utterly overwhelming and the opposition... Looks ridiculous. It just looks ridiculous. Like, why should I even refute that? They don't even have a theory. Literally. They don't even have a scientific theory. Report an error in the passage at 0:57 Highlight the passage at 0:57

1:14 So what do you do with that? Refute it or just kind of laugh? So there we are. It doesn't mean, you know, that what I'm saying is true, but you can tell I'm rather confident. In which case we have the concerns of this life and the concern of all future lives. So, hmm, Report an error in the passage at 1:14 Highlight the passage at 1:14

1:34 we really are in a position. We are, our tradition has an enormous impact in this lifetime on everything that happens afterwards. It starts with ethics. So it starts with something that's incontrovertible, nothing to doubt. It's so totally, totally transparently the right thing to do. And that doesn't need a life of nonviolence and benevolence. Report an error in the passage at 1:34 Highlight the passage at 1:34

1:57 Where's the debate? A life of nonviolence and benevolence. That's all of Buddhist ethics right there. Everything else is commentary on that theme. And if one does that, regardless of whether one's a materialist or... Christian or Buddhist, it's going to turn out okay. That is for the short term. That is the result of that will be good. And it doesn't depend on this belief or that belief. Report an error in the passage at 1:57 Highlight the passage at 1:57

2:17 And then you have all kinds of beliefs, you believe in karma and everything else, but you act like a total slob, if one acts like a total slob, you know, nasty, then all your beliefs are worth nothing because the karma is going to take you in a place you won't want to go. So now beyond that, so there's a baseline. That's the incondrovertible baseline. Report an error in the passage at 2:17 Highlight the passage at 2:17

2:37 But beyond that then, if one does, if one does feel this kind of like, I would just say the feeling of home, the sense of resonance, the sense of trust, intuitive affirmation, that this Buddha's path is really the one you'd like to follow and explore it all the way to the end, then refuge is crucial. Report an error in the passage at 2:37 Highlight the passage at 2:37

2:54 I mean, it's natural. It's not like you have to do it. It's just kind of like, well, yeah, that's what you do. You're to entrust yourself to the enlightenment of the Buddha, the teachings that he revealed, the noble members of the Saṅgha. The great adepts of the past and of the present. If one has a strong connection with an authentic teacher, a guru, having that relationship is enormously helpful because then you can continue with that relationship from lifetime to lifetime. Report an error in the passage at 2:54 Highlight the passage at 2:54

3:18 A tremendous boon. And so that's the next step. And then from that point on, that is motivation, motivation, motivation. If it's at least authentic motivation of renunciation, that gets you on the right track. You're definitely heading towards liberation. But if your aspiration is to achieve perfect awakening, that of a Buddha, then it's bodhicitta. It's the only one. And so if you have that, you have the ethics, you have the bodhicitta. Report an error in the passage at 3:18 Highlight the passage at 3:18

3:43 And on top of that, if you can add a very meaningful karmic connection with one or more authentic teachers of the path, then you're in really good shape. And then the question of are you practicing 12 hours a week or two hours a week or are you practicing 16 hours a day, that's all tertiary, not even secondary. Report an error in the passage at 3:43 Highlight the passage at 3:43

4:02 It's tertiary, right? That's not to say it's trivial, but it's tertiary. It's kind of like, okay, what about the first and the second? Because some people get really gung-ho, but they don't have the refuge, they don't have bodhicitta, they just have a lot of ambition. And then, okay, whatever, but how significant it is, is anybody's guess. And so that is basically it. Report an error in the passage at 4:02 Highlight the passage at 4:02

4:25 And then, in terms of laying a foundation for this retreat, and I think it's pretty obvious we didn't start on the foundation here, we started up on... A higher floor. And very happily, the Vajrayana Institute, for years now, because I've been coming here I think for 10 years or so, they've recorded and made freely available, with my permission of course, all the retreats for some years back. Report an error in the passage at 4:25 Highlight the passage at 4:25

4:47 And so anybody who found that this retreat was helpful, and you'd like to put, and maybe you're relatively new, then I would suggest put a foundation under it. And it's a free foundation. There's no cost. And that is, I would suggest just... Type in at Vajrayana Institute and my name. You see the whole list of free recordings. And so I would start with shamatha, really sensible basis, and I go into it much more detail when I have a whole week just for that. Report an error in the passage at 4:47 Highlight the passage at 4:47

5:12 On that basis, the four applications of mindfulness really shows the wisdom and it's transparent. It just makes really, really good sense. So the four applications of mindfulness, foundational Vipassanā practice for every school of Buddhism. And anybody who skips that really skips something important. Report an error in the passage at 5:12 Highlight the passage at 5:12

5:28 And that happens a lot. And then the four measurables would be the next one. And there's your foundation for bodhicitta. If you're not cultivating the four measurables, bodhicitta is going to be pretty thin. And then on that basis, then if you're interested, dream yoga is certainly very foundational. It's basically Vipassanā, daytime and nighttime Vipassanā, but nighttime Vipassanā is dream yoga. Report an error in the passage at 5:28 Highlight the passage at 5:28

5:52 So you're starting at maybe the fifth floor, and then you put in first, second, third, fourth, and say, oh, now everything makes sense. And you'll see how all of these interweave with each other. They're all of a piece. But the other ones are foundational, and this is definitely up on the top floor. There's that. And then before we go into our two sessions, one other point, and it's simply a matter for those who have faith. Report an error in the passage at 5:52 Highlight the passage at 5:52

6:16 And if one doesn't have faith, don't worry. There's no... There's no downside to it, there's nothing bad that happens. But for those who do have faith, however it may come, intuition or years and years of study and practice, but faith in this whole theme of pure lands, of Buddha fields, the pure land of Sukhavati, related to the Buddha Amitabha, is definitely a possibility, a real possibility. Report an error in the passage at 6:16 Highlight the passage at 6:16

6:41 Even if one is not highly accomplished, hasn't achieved Yamata, pure bodhicitta and so forth, it's very open, it's very inviting. And I gave a talk on that during one of the final talks in the retreat in Araluan, so just a couple of weeks ago. So if you just check out, you know, just check out the podcasts for the Araluan retreat that we had. There's a talk on that. And some source, there's a very, very fine source on that. Report an error in the passage at 6:41 Highlight the passage at 6:41

7:08 It gives background in the Spacious Path to Freedom, in the book A Spacious Path to Freedom. It's a marvelous chapter that deals with that in some length. And shows how important it is and how accessible it is. That one doesn't need to be a highly achieved, accomplished practitioner. It took me, here I am, because believe it or not, I'm a very skeptical person. Report an error in the passage at 7:08 Highlight the passage at 7:08

7:31 So the trust that I have in bodhicitta now is earned by decades of practice and study. But it took me 20 years before I could hear those teachings. Gyatranambache, Gyatranambache gave me these teachings on Sukhavati. Based upon 20 years of pretty intensive, I wasn't doing anything else, study, practice, study, practice, teaching. Then it really got in and I thought, whoa, that is truly amazing. Report an error in the passage at 7:31 Highlight the passage at 7:31

7:56 And to be born in a pure land is simply a magnificent thing to receive. And it's definitely viable. So if one has a faith, that's a definite option. If one doesn't, don't worry about it. Don't worry about it. Get a good future human rebirth and continue practicing. Report an error in the passage at 7:56 Highlight the passage at 7:56

8:16 What I'd like to do now with that preface is to have, of course, two sessions. And I think I would like to have them be silent, but I will front load them. And the first one, I'd like to return to this very basic practice. We're going to do the beginning and the end. And so the beginning is this Dzogchen approach to mindfulness of breathing. Report an error in the passage at 8:16 Highlight the passage at 8:16

8:37 So I think you remember it well now. Subtle body, speech and mind. You may count breaths, you may count 21 breaths if you feel like it, just to calm the whole system down. And then really that primary emphasis, something like 75, 80%, you know, more or less, emphasis on just resting in the stillness, releasing, grasping, and resting and sustaining that mindful presence of awareness, just resting in its own place. Report an error in the passage at 8:37 Highlight the passage at 8:37

9:02 But since you're not in deep samādhi and your senses have not all shut down, that'll happen later. But until then, since that's not the case, then you're just bound to be aware. And again, I gave the example of a hug, you know, just something coming to you that you don't have to look for it. If somebody gives you a big hug, like give Charles a hug, you don't have to look, where is sensation? So I look at my back, my arms, they just come to you. There's a just nice, warm, friendly hug. Report an error in the passage at 9:02 Highlight the passage at 9:02

9:27 And so it's really like that. You've probably sensed it by now. But just this rising up to meet you, you don't have to go out searching for it. But the fluctuations in that field rising up to meet you and you simply know that's the rhythm of the breath. And fascinating, I find it truly fascinating, you can still be aware of that rhythm even in deep dreamless sleep. Report an error in the passage at 9:27 Highlight the passage at 9:27

9:46 That's very cool. And so that's what I would suggest for the first one. But now to have this continuing to be in response to Chris's very important question. Motivation, motivation, motivation. So if you start with refuge and then you really Truly bring forth this aspiration, this bodhicitta, and with that motivation say, now in order to achieve enlightenment for the sake of all sentient beings, to liberate each being, now I'm going to practice mindfulness of breathing for 24 minutes. Report an error in the passage at 9:46 Highlight the passage at 9:46

10:19 You're stepping on that road then. And there are parallels everywhere for this. I think the law here is probably everywhere. I'm sure it's the same in Australia, but I don't know that. But in America, anywhere I think almost, if you're in your basement, And you're building a bomb, and let's say a bank heist, okay? A bank heist. And you've got the plans of the bank, and you're preparing to how do you rob it, and where's the getaway car, and how are you going to do it, and how do you deactivate the alarm system? Report an error in the passage at 10:19 Highlight the passage at 10:19

10:52 You know, I've studied it. I'm watching this kind of movie. But if they catch you when you're just in the planning stages, and they come in and they see, boy... You're like two days away from bank heist. But you didn't do anything. You didn't rob any bank. Do you go to jail or not? Yeah. Yeah, you do. You go to jail. Even if you didn't take any money, you never even went to the bank. You go to jail. Why? Motivation. Report an error in the passage at 10:52 Highlight the passage at 10:52

11:22 It's called conspiracy to rob a bank, right? And conspiracy to do anything nasty. Pretty much. You can go to jail for that. That's called motivation. They're punishing you for your motivation and for activating your motivation, taking steps to carry through your motivation. Even though no one was harmed, no money was taken, no harm, no foul, yes it is, you are planning to rob the bank. You are planning to do a terrorist bombing. You are planning to murder. Report an error in the passage at 11:22 Highlight the passage at 11:22

11:47 It's a conspiracy too. Off to jail you go and it can be a pretty severe penalty. Well, that actually makes sense. We would like to catch people in the... You know, in the bud, and let them know already even planning this is against the law and you'll be punished for that. So that's good, isn't it? I think it's a fair law. Well, as it's true in the law, it's also true in terms of karma, the laws of nature, the moral laws of the natural world, that if we're planning to do something really mean, so that that person who goes to jail also has rotten karma. Report an error in the passage at 11:47 Highlight the passage at 11:47

12:20 Also, you get double smacked. Smacked by the government and smacked by your karma. Because you're planning to do something really harmful, right? So even though you're never able to carry it out, if you look in the laws of karma, there's intention, there's recognition, there's enactment and there's conclusion. Report an error in the passage at 12:20 Highlight the passage at 12:20

12:37 And if you have the intention and the preparation, you're already a curing karma. It's not the complete karma, but karma is there, and you're already going to have negative consequences, even if you don't carry through and actually rob the bank or whatever it is. But then, of course, the same. There's tremendous symmetry. Report an error in the passage at 12:37 Highlight the passage at 12:37

12:54 And the laws of karma. And in true justice systems, there's symmetry there as well. That is, there's equality before the law. And here it is, the laws of karma. And that is, if you're preparing, you're engaging in conspiracy to achieve enlightenment for the sake of all sentient beings. Yeah. Oh, and you're doing it quietly. Vows of secrecy, Samaya. So total conspiracy, right? And we're subversive. Report an error in the passage at 12:54 Highlight the passage at 12:54

13:24 We're trying to blow up saṃsāra. Report an error in the passage at 13:24 Highlight the passage at 13:24

13:32 And demolish all the maras of mental afflictions and obscurations. Kill them for the last one. Oh man, we're really terrorists. Freaking out the maras, you know, really terrorizing them. That's why so much crap comes up when you meditate really intensely. Those maras are freaking out. So, in any case, there it is. It's pretty transparent. It makes sense. Report an error in the passage at 13:32 Highlight the passage at 13:32

13:52 That if you are bringing that motivation to achieve perfect enlightenment and you do 24 minutes practicing mindfulness of breathing, That's 24 minutes of tremendously good karma, going in the right direction. But bear in mind, it's motivation all the way through. It could be 24 minutes as you're planning a bank heist, as you're planning to run a marathon, as you're planning to anything. Report an error in the passage at 13:52 Highlight the passage at 13:52

14:15 And so it can be negative, it can be neutral, it can be virtuous, it can be magnificent. And it's magnificent when it's motivated by bodhicitta. So that's the first one. So that whole theme of imbued. The person planning the bank heist, simply putting together this and this and this, kind of just doing little innocuous little things, it's all imbued with the intention, I want to rob other people of the money. Report an error in the passage at 14:15 Highlight the passage at 14:15

14:38 It's imbued with, even though the person is not even thinking about it all the time. No, how do I do this and what do I do and how do I activate this? You're just thinking of this, this, this. Oh, that's kind of innocent. Except it's not because all those activities are imbued with that motivation. So it's very real. It's very real. And now, Report an error in the passage at 14:38 Highlight the passage at 14:38

14:58 We move to the second session because I'm going to front load both sessions right now. The second session I'd like to go into non-meditation. Classic. This is classic Dzogchen meditation. Non-meditation, you know what it refers to. Now what's the difference between a marmot sitting on a rock? You know, just not doing anything, just like that. Report an error in the passage at 14:58 Highlight the passage at 14:58

15:21 That's about all they do, you know. Because they're enjoying the sun and just kind of hanging out. What's the difference between that and a Dzogchen meditation? Well, motivation, yes, but there's more to it than that. There's more to it than that. And here's how you make the more to it. And that is, soon we'll have finished the ultramass mission and commentary in this text. Report an error in the passage at 15:21 Highlight the passage at 15:21

15:42 And so it'll be yours. It'll be your companion. You're bringing home Dujum Lingma with you as your companion. There's your guru right there. And so to return to it, and of course, not confined to this text, there's nothing exclusivist or kind of sect-like in our approach here. It's wide open. Those two books, Dzogchen, at least one of you has purchased by His Holiness, simply his earliest teachings on Dzogchen in the West. And then Mind in Comfort and Ease is a masterpiece. Report an error in the passage at 15:42 Highlight the passage at 15:42

16:09 It's really superb scholarship. And he contextualizes Dzogchen in the broader framework of Buddhadharma. It's truly a marvelous work. Those kind of works, but there are many, many other very, very good books on Dzogchen. Space to Path of Freedom is very good. Natural Liberation is very good. Naked Awareness is very good. Those are three. Oh, and those. The three-volume set. Report an error in the passage at 16:09 Highlight the passage at 16:09

16:29 That'll take you to Rainbow Body in one lifetime if you really practice it. So there's everything you possibly need to know about how to achieve enlightenment in one lifetime by Dzogchen. It's all in those volumes there. It's not to say don't read outside. You just don't need to. Everything's there. And so the point here is this is a marvelous seed. So much is condensed into a short period, and I think one week turns out to be just a very nice, leisurely period to cover the whole text, which we will by the end of this morning. Report an error in the passage at 16:29 Highlight the passage at 16:29

16:59 So what to do? Go back to the text. All the teachings, the commentary, the commentary. Anybody who wants to get more background, listen to the podcast from the retreat we just finished. Lots of context for this. It was a very, very good retreat. I was extremely content with it. So whether it's listening to commentaries, if you go to YouTube, you're bound to find teachings by Dingo Kinsa Rinpoche and other great, great lamas. If you check out Yangtang Rinpoche and the flight of the Garuda, Yangtang Rinpoche, the one I've mentioned a number of times, and you Google the flight of the Garuda, it's Vimala. Report an error in the passage at 16:59 Highlight the passage at 16:59

17:37 Vimala is the name of the publisher. It's Gyatran Rinpoche students in Oregon. And you can just purchase for a very modest amount the videos of his giving oral commentary to this classic Dzogchen text called The Flight of the Geruda. Vimala something something, but you'll find it. Vimala, Yantanoboche, Flight of the Geruda, come right up. So there's a marvelous commentary. Report an error in the passage at 17:37 Highlight the passage at 17:37

18:00 The text has been translated, The Flight of the Geruda. The point here is then to listen to teachings, to study teachings, to reflect upon teachings, really start to assimilate, resonate, understand. Through investigation, let there be understanding arising from the, you know, concerning the Dzogchen view. Dzogchen view, meditation and conduct, Dzogchen view is primary. Report an error in the passage at 18:00 Highlight the passage at 18:00

18:25 So listening to teachings, reflecting upon the teachings, investigating the teachings, doing that. And then sometimes engaging in that Vipassanā practice, really meditating with your mind and probing into the origin, location, destination of the mind, probing into what is the nature of that which is observing. Report an error in the passage at 18:25 Highlight the passage at 18:25

18:44 Those kind of practices, they're not complicated, they're challenging, but doing those, some experience will start to arise. So if you have that type of understanding that arises from listening to the teachings, reflecting, investigating them, really trying to make sense of them. And then you're complementing that, of course, with the shamatha, but also some degree of vipassanā, kind of breaking up a bit the reification of the mind especially. Then whatever you've understood, whatever you've experienced, whatever intuition arises, then you bring that to mind just briefly at the beginning of non-meditation. Report an error in the passage at 18:44 Highlight the passage at 18:44

19:19 Whatever understanding, whatever you have, you bring this to mind. And then you go into non-meditation. And your non-meditation now... The motivation can still be bodhicitta, of course it should be, but now your non-meditation, which is a whole lot of nothing in a way, I mean you're not doing anything, your non-meditation is imbued with the motivation of bodhicitta, that's already covered, but now to whatever degree you realize, it's also imbued with understanding, with intuition, some degree of insight. Report an error in the passage at 19:19 Highlight the passage at 19:19

19:51 And even though you're not thinking about it or doing anything and all of that, That non-meditation imbued with the view, insofar as you've been able to internalize it. And that is the difference between you and a marmot. It's a very big difference, right? And so there we go. So that's a really crucial point. So I don't need to say again, but I'll say very briefly. Report an error in the passage at 19:51 Highlight the passage at 19:51

20:15 So this is why one takes all of this context out, this immensely rich context of the refuge, the bodhicitta, the shamatha, the four measurables, the four applications of mindfulness. Teachings on emptiness, teachings on the Dzogchen view, if one sweeps all that aside and then just says, I'm just going to practice non-meditation, well, you're just not doing anything. Report an error in the passage at 20:15 Highlight the passage at 20:15

20:36 That's all you're doing, is not doing anything. And there is, even on the outside, it looks like, well, that's pretty much the same, isn't it? It's the difference between a person working in a basement to come up with a cure for, what should we say, Ebola virus, and a person who work in a basement working on Developing a virus that will kill humanity. Kind of the same, isn't it? I mean, viruses, viruses, chemistry, the same, more or less, yeah? Except one wants to wipe out millions of people in a terrorist act and the other one wants to wipe out Ebola virus. Report an error in the passage at 20:36 Highlight the passage at 20:36

21:10 So it kind of looks like the same on the surface. And yet, what could be more different than that? And what could be more different than sitting on a rock like a marmot and doing Dzogchen meditation? On the outside, it looks kind of the same. The inside, not even remotely. Not in the ballpark. So there we go. Okay. All clear? Crystal clear? Great. Good, good, good. You're welcome. Report an error in the passage at 21:10 Highlight the passage at 21:10

21:34 Very important question for all of us. So, let's have two sessions. Please find a comfortable position and I get to be quiet. Report an error in the passage at 21:34 Highlight the passage at 21:34

· · · silence, 1 minute

22:51 So, let's conclude his text. This, while he's presented the preceding really in the form of instruction in prose, now what you're seeing here in verse is more like just like a song of experience. Report an error in the passage at 22:51 Highlight the passage at 22:51

23:08 Nyamgur. So when he starts, hey hey, you know this is kind of like not formal instruction. Hey hey, in originally pure absolute space, free of extremes, in the spontaneously actualized display of the palace of clear light, from the nature of non-dual bliss and emptiness, the conate embodiments of pristine awareness, Padmasambhava and Prahivachra, are not mentally projected, but are the face of the very, But are the face of the nature of existence itself. Okay, with a slow reading, I think most of that is quite clear. The conate embodiments of pristine awareness. Report an error in the passage at 23:08 Highlight the passage at 23:08

23:50 Conate again means born with. Embodiments of pristine awareness. So these are just pristine awareness taking on form, taking on human form. As Patmasambhava, the primary Indian Buddhist teacher who brought Sokchan to Tibet and really Buddha Dharma to Tibet. And Prahevacra. Prahevacra. Garap Doge in Tibetan, he was the first teacher of Dzogchen in this historical era. So these are two pivotal figures in the whole history of Dzogchen. Report an error in the passage at 23:50 Highlight the passage at 23:50

24:20 These two embodiments, these two personifications of pristine awareness are not mentally projected, not something visualized, but they are the face of the nature of existence itself. They are simply nothing other than a reflection, an expression of this Dhammadhatu, indivisible from primordial consciousness. Report an error in the passage at 24:20 Highlight the passage at 24:20

24:41 Now this is very much first person, this whole song. So from a state of non-exertion, I naturally meet them and receive the inheritance of the treasury of the expanse of ultimate reality. So from state of non-exertion, well, we just did that, at least our best approximation of resting in non-meditation. Then they spontaneously arise. They spontaneously arise as teachers. Report an error in the passage at 24:41 Highlight the passage at 24:41

25:03 And those are the kind of teachings he received his whole life. Padmasambhava, Prahivajra. Just naturally arising in the space of his mind and then granting him instructions, all the pith instructions he needed to completely unveil his own Buddha nature. Report an error in the passage at 25:03 Highlight the passage at 25:03

25:19 So do not mistake these practical instructions, the ones he's just given, for fantastic songs sung in the marketplace, fantasy, fairy tales, superstition and so forth. Don't make that mistake. Do not ruin yourself in order to slay others. So slaying others is getting up. And wanting to refute this, finding logic, oh, this disagrees with this text, oh, the materialists don't agree with you, oh, these, you know, that's all very fine. Report an error in the passage at 25:19 Highlight the passage at 25:19

25:48 If you want to slay him, if you think you can slay him with your logic or what have you, well, why ruin yourself? He's talking about your own pristine awareness, your own potential, so why would you want to ruin your own chances of realizing your own pristine awareness in order to refute somebody else? Report an error in the passage at 25:48 Highlight the passage at 25:48

26:06 It doesn't make much sense. Human life is like the melting sun at dusk. So do not engage in acts of deception which ruin you and others. And of course one can take that preceding one literally. Report an error in the passage at 26:06 Highlight the passage at 26:06

26:23 Tibet was a rough country. Here out in Golok it's a rough country. And so especially if one is injured, perhaps some bandits slay a loved one or they rob you of your property and so forth. You know, cowboy country. You Australians all know about cowboys, you know. You know, we have them in America, they have them in Tibet, lots of cowboys, the compas were all cowboys. Report an error in the passage at 26:23 Highlight the passage at 26:23

26:45 And so, you know, revenge. That was kind of like the manly thing to do. Okay, you killed my children, I'm going to come and kill your children. You stole me, I'm going to go rip you off, give you a lesson. So, I mean, that's the natural course of things, but then what you do is you ruin yourself in the process. Report an error in the passage at 26:45 Highlight the passage at 26:45

27:03 Oh yeah, as that wonderful saying is the eye for an eye that winds up everybody being blind. Report an error in the passage at 27:03 Highlight the passage at 27:03

27:12 I haven't heard that one before. It's quite good. Yeah, yeah. So, and it was not the meaning, of course, of the Old Testament. I'm not ridiculing that was actually not the meaning of the Old Testament at all, to justify revenge. One misses entirely everything. It's just, so, there we are. So the proliferation of scholarly acts of erudition involving lists and calculations and... Report an error in the passage at 27:12 Highlight the passage at 27:12

27:35 One friend of mine, a very good scholar, George Dreyfus, he said, well, Buddhism doesn't have a god, but we have lots of lists. Report an error in the passage at 27:35 Highlight the passage at 27:35

27:45 We do. Man, do we have lists. I mean, I compare you. Go ahead, give me your best shot. Taoism, Christianity, we got lists. We'll trump you. We got lists more than anybody else. Lots of lists. But if that's all you're getting involved in, just acquiring more and more data, more and more information. By learning all the lists and so forth, the calculations, this is the threshold of pride, conceit and false views. Remember the analogy of that yak hide, that you just smack some butter on it and then don't work it into the hide. Report an error in the passage at 27:45 Highlight the passage at 27:45

28:19 It just turns brittle, proud, conceited and then false views come up. So either because the achievement of liberation occurs within your own mind stream or because the root of all Dharma is seen from your own mind stream, Report an error in the passage at 28:19 Highlight the passage at 28:19

28:36 Or because the root of all dharma stems from your own mind stream. After you have spiritually matured, of course this will benefit others as well. So he's really talking about this theme of it's wonderful to look around the world and see how great the needs are in a myriad of ways, countless ways. Ways of rectifying injustice, ways of alleviating poverty and disease and social injustice. Report an error in the passage at 28:36 Highlight the passage at 28:36

29:04 And so on and so on. How can I help? How can I help? And there are many, many, as I said before, so many ways we can help. But then we can really take our eyes away from the need to liberate ourselves. So the metaphor I often use, I like it a lot because I hear it so many times, is in the unlikely case of, you know, a sudden drop of cabin pressure. Report an error in the passage at 29:04 Highlight the passage at 29:04

29:29 These little air dealies will fall from the ceiling, right? And even if you have little children who you love more than your own self, first put the oxygen on yourself and then tend to the other ones, right? And it's not being selfish, it's kind of being sensible. First get the oxygen on yourself, after all you pass out and you won't be able to save your children. It's common sense. And so he's saying the same thing here. It's good to want to alleviate the suffering of the world, but you might want to put the oxygen mask on your own face first and see about alleviating mental afflictions. Report an error in the passage at 29:29 Highlight the passage at 29:29

30:00 I read Solzhenitsyn's book years ago, Lenin in Zurich. This small cadre of people, extremely committed. It's inspiring for people wanting to create an Australian contemplative observatory. Thinking, ah, there's 23 million people here, we're only a handful, what can we do? It was Lenin and a small, small group of people. Really small, but totally dedicated. Report an error in the passage at 30:00 Highlight the passage at 30:00

30:20 And they saw enormous social injustice in Russia, and there certainly was, there's no question. Terrible social injustice. So this little group of exiles living in Zurich. They got together, and of course they did catalyze a revolution. And what did they get out of that? Stalin. See, out of the fire into the bonfire. Report an error in the passage at 30:20 Highlight the passage at 30:20

30:40 And their motivations, I think, are on the whole good. Social injustice, it was crippling, it was terrible, it was devastating. To all those millions of serfs, it's terrible. And then what did they get? A man who kills 20 million of his own people. And why? Yeah, they wanted to save Russia, but they didn't think, oh, maybe we should purify our own mental afflictions first. Report an error in the passage at 30:40 Highlight the passage at 30:40

31:00 Oh, oh, oh, that. So that's happened everywhere. Mao Zedong, I think a lot of his motivation was very idealistic. Poverty, civil war, it was catastrophe. And catalyzed in large part by European imperialistic powers. I mean, really, there's a lot of responsibility there. The Americans, the English, the French, we just went in there and savaged China in the 19th century. No wonder they're so terribly bitter. Report an error in the passage at 31:00 Highlight the passage at 31:00

31:24 And then Mao killed 40 million of his own people with his great leaps forward and then wiped out religion all over China. Tragic, tragic, tragic. He wasn't simply an evil man wanting to get power for himself, although he was that. But there was an idealism there, but he didn't think about purifying his own mental afflictions first. Report an error in the passage at 31:24 Highlight the passage at 31:24

31:44 Neither did his Politburo, neither did his Red Guard, and so forth and so on. So yeah, it's all very well to have good intentions. And they paved the road to hell unless you really purify your own mind. So this is for everybody. I think there are probably some people in ISIS that got some very noble ideals, probably among them. All misery. Report an error in the passage at 31:44 Highlight the passage at 31:44

32:03 All created by misery. No thought of purifying their own hatred and so forth. So, if you do this, whether it's because you liberate your mind stream or because the root of all dharma stems from your mind stream, either way, bring about this revolution from within and then you'll be in a much, much greater position to be a benefit to others as well. Report an error in the passage at 32:03 Highlight the passage at 32:03

32:26 Once we've investigated our own foolish mind streams, still so caught up in Delusional ideas and beliefs and craving and hostility and ego and jealousy, all a crap. Once we've investigated our own foolish minds, we do not hope that our water drop will be able to relieve others. Well, we can, even if our minds are pretty screwed up, we can still relieve others' blatant suffering. We can help others find hedonic well-being, that's for sure. Report an error in the passage at 32:26 Highlight the passage at 32:26

32:54 But how much can we really do in terms of helping others get to the root of suffering and finding eudaimonia? If we, you know, our own minds are still foolish. So it really gives pause. It's this sacred tension of wanting to go in, inwards into solitude, into simplicity and bring about a profound and irreversible change from within. Report an error in the passage at 32:54 Highlight the passage at 32:54

33:17 There's one pull and the other pull is wanting to go out and really be of service where there's suffering in the world and we can do something about it. So that's what I call a sacred tension. And then from day to day we address that tension. Whether to go out, how much to go out. Whether to go in, how much to go in. Knowing they're both meaningful. It's not good and evil. It's two goods. But where's the balance? Report an error in the passage at 33:17 Highlight the passage at 33:17

33:39 Where's the optimal benefit? So that's a question from now until enlightenment. Once you've achieved enlightenment, that tension vanishes. If we observe the five poisons, delusion, craving, hostility, envy and pride, the five poisons, The attachments and the aversions of our own mind streams, we do not hope that our compounded toxins will be nurturing medicines to protect others. Report an error in the passage at 33:39 Highlight the passage at 33:39

34:06 Beautifully said, I think, truly. This is just a spontaneous song emerging from his own pristine awareness. And he's just pointing out, if you want to bring about great positive, purely positive change in the world, then detoxify your own mind. Hey, hey, if you rest without modification in self-emergent pristine awareness, the creator of samsata and nirvāṇa is released in this one way. Report an error in the passage at 34:06 Highlight the passage at 34:06

34:30 Released is freed in this natural liberation, natural freedom. So do not seek the root of practical instructions elsewhere. I mean, don't drift away from this aspiration to realize your own self-emergent pristine awareness. Don't get caught up in a lot of doing, doing, doing, doing. Don't look elsewhere. As the root Samayab Dzogchen says, do not look for the Buddha outside yourself. It's very easy to do. I'm just poor shmak. Report an error in the passage at 34:30 Highlight the passage at 34:30

34:59 Who am I? I'm going to find somebody outside myself. Well, so do not seek the root of practical instructions elsewhere and abandon every hope of achieving or acquiring results. In other words, as much as you can disengage from this platform of reifying yourself as a sentient being, release that, dissolve that, deconstruct that to your best ability. Report an error in the passage at 34:59 Highlight the passage at 34:59

35:21 Come to rest in your own pristine awareness and use that as your launching pad to fully realizing your own nature. If you investigate the causal process of this and future lives and of days and nights, they are found to be delusive experiences of dualistic thoughts. That's self-explanatory. So reveal the fallacy. This is collapsing that false cave, right? So reveal the fallacy of the habitual propensity for mistakenly clinging to them as being autonomous. Report an error in the passage at 35:21 Highlight the passage at 35:21

35:53 Really root, absolutely core. This is the sword that cuts the root of reification. Deeply and decisively fathom the full import of hearing and reflection. So don't overlook that. Pompously thinking, I'll just go directly to Vipassanā. So often, it's everywhere these days. People don't do no serious study at all, going directly to Vipassanā. All they're doing is practicing mindfulness and they're still calling it Vipassanā. That's like... Report an error in the passage at 35:53 Highlight the passage at 35:53

36:21 Riding around in a broken VW and calling it a Rolls Royce. Putting one of those little Rolls Royce icons on your... It's really cute. But is really anybody fooled by that? A beat up VW with a Rolls Royce icon in the front. It's a cute little joke, but if you actually think you're driving a Rolls Royce, enough said. Report an error in the passage at 36:21 Highlight the passage at 36:21

36:44 So do not overlook. The import, the significance, the foundational quality of hearing and reflection. Hearing the teachings, studying, reflecting upon them. Be skeptical of contrived meditations in which discursive thoughts are welcomed and followed. Generically in Ayana Buddhism, these are called tainted virtues, where you're cultivating generosity and patience and enthusiasm and practicing shamatha and so forth and so on, but all rooted in dualistic grasping, rooted in A reified sense, I am a sentient being. Okay, we'll be skeptical there. That's a very, very long route to go. Don't be like those pathetic contemplatives who are caught in the middle, where the face of the nature of existence, the sun of the great perfection, is hidden by the clouds of deviations and obscurations of dualistic grasping. Report an error in the passage at 36:44 Highlight the passage at 36:44

37:36 They're caught in the middle in the sense that they're not just wandering around with no Dharma practice at all, but they've completely obscured the nature of their own pristine awareness. And so they're caught in the middle, you know, doing things, doing a bit of virtue here, some Vajrasattva here, some lamrim there, some of this there, doing pujas here and doing cokh there, all very good. Report an error in the passage at 37:36 Highlight the passage at 37:36

37:55 But all that rooted in, totally embedded in dualistic grasping. So really how far is that going to take you? And where is there a path? Where is there a path in any of that? When I observe the many fluctuations of thoughts, I burst into laughter at the hope for the great perfection in them. It's pretty straightforward. Hey, hey! Report an error in the passage at 37:55 Highlight the passage at 37:55

38:17 Do not look for autonomous Buddhas apart from the essential nature, having no boundaries of the originally pure primordial ground. So don't look for anyone, don't take refuge in anybody outside yourself. That was actually the Buddha's final injunction when he passed away. Take no outside refuge, be an island unto yourself. Well, this is the deepest interpretation of that. Report an error in the passage at 38:17 Highlight the passage at 38:17

38:39 Take refuge in your own pristine awareness. Do not look for Buddhas as some being self-existent. Inherent existence outside of yourself, to whom you'll call from afar. Hey, Amitabha, way off in the west, wherever you are, hello. And you hear the echo of your own voice. Hello, stupid. Report an error in the passage at 38:39 Highlight the passage at 38:39

39:03 You just call out, hello, and it comes out, hello, stupid. A little footnote. Report an error in the passage at 39:03 Highlight the passage at 39:03

39:11 Who do you think you're talking to? Me. Report an error in the passage at 39:11 Highlight the passage at 39:11

39:19 You know, my favorite quips from the, I don't know where it comes from, but person, it's a joke. But a person said, I became an atheist when I was praying and praying, and suddenly it dawned on me, I was the only one listening. Report an error in the passage at 39:19 Highlight the passage at 39:19

39:34 So from a reductiveness perspective, you say, okay, well, then you kind of missed the whole point. And from a Dzogchen perspective, you missed the whole point. And then, yeah, you're the only one listening. It's your pristine awareness, stupid. Yeah, what do you think somebody else is eavesdropping? What do you think? Oh, yeah. And so all the false patterns of delusive appearances, externally and internally. Report an error in the passage at 39:34 Highlight the passage at 39:34

40:01 The physical world and its sentient inhabitants are wholly present in the expanse of the essential nature. All these are totally present in your own pristine awareness, indivisible. From Dharmadhatu, this is our great perfection. In the unchanging, all-pervasive realm of bliss and emptiness arises the totality of displays of the vast, all-encompassing expanse, where the sun of clear light rises without setting. Report an error in the passage at 40:01 Highlight the passage at 40:01

40:31 I don't think he has anything to apologize for in terms of his articulation, his writing. It's quite elegant. Within an invulnerable fortress, a spontaneously actualized palace, this useless old man, Report an error in the passage at 40:31 Highlight the passage at 40:31

40:47 as an embodiment of pristine awareness of ultimate reality, holds his own ground on an unshakable throne of inseparable skillful means and wisdom resting upon the corpses of mental afflictions. Report an error in the passage at 40:47 Highlight the passage at 40:47

41:04 We definitely know now who's the terrorist. He's a terrorist. He's stamping all over him, you know, all of his poor victims, craving hostility. Report an error in the passage at 41:04 Highlight the passage at 41:04

41:16 But it's just wonderfully, this useless old man, you know, on the one hand, and in a way it's quite true. In a way it's quite true. For people around him, imagine there are people around him who are single-mindedly focused on wealth and prestige and power. They're just totally fixated like a deer with his, you know. Report an error in the passage at 41:16 Highlight the passage at 41:16

41:39 Eyes caught in the headlights, just like that. That's my habits. I need a beautiful partner. I need more money. I need more fame. I need more power. And Dujum Ling was right next to you. Report an error in the passage at 41:39 Highlight the passage at 41:39

41:51 You're useless. I'm right back to business. Useless. What does he have to offer? Got no money. Got no political power. Doesn't even own a business. He's not even self-employed. He's self-unemployed. Report an error in the passage at 41:51 Highlight the passage at 41:51

42:07 What are you doing? You're singing your songs. Okay, fine, whatever. I'm busy. I'm going to be a millionaire before I'm 30. Report an error in the passage at 42:07 Highlight the passage at 42:07

42:15 He is a useless old man. And he's also an embodied pristine awareness. Report an error in the passage at 42:15 Highlight the passage at 42:15

42:22 I don't understand due to explanations, nor do I realize due to teachings. So really, this is not common. I don't know how rare it is. I know it's very rare. I don't know how rare, but this is very rare. That here is a great master, among whom there are many. There truly are many. Over 1,200 years of Buddhism in Tibet and before that in India. Many great masters. Report an error in the passage at 42:22 Highlight the passage at 42:22

42:48 Very few would say this, that my realization is not coming from having received explanations by wonderful human teachers or due to teachings I received. Very few would say that because they have received. And him, he hasn't. My teacher is the Lakeborn Vajra, that's where he got all his teaching, who granted me a cherished treasure of the inheritance of the enlightened view lineage, which has no presentation or lists of the grounds and paths. Report an error in the passage at 42:48 Highlight the passage at 42:48

43:19 So there are three types of lineage here, I think, oh there it is, right down below. So, okay, there's just a commentary on the technical point, very helpful from Ganda Dukarambache, for whom I served as interpreter on one occasion. But as you read in the opening, it's actually there in the stilling the mind, which covers, again, this very rich introductory section of the Vajra Essence. Report an error in the passage at 43:19 Highlight the passage at 43:19

43:42 It speaks of three lineages within Dzogchen, and this is the most rarefied one. From enlightened being to enlightened being, it's an enlightened view lineage where it's just a mind to mind transmission. And then there's the symbolic lineage of the Vidyadharas. And this is another type of transmission and it's very rarefied, it's almost like Sambhogakaya level, extremely rarefied, symbolic, subtle, pretty much inconceivable to ordinary beings. Report an error in the passage at 43:42 Highlight the passage at 43:42

44:13 And then these oral, A-U-R-A-L, the auditory or oral lineage of ordinary beings, and that's what you're receiving right now. I'm passing on a lineage right now, and you're hearing it. You're just hearing it straightforward in English, and there we are. But this is the most subtle one. This is a straight mind-to-mind transmission. And that's what he received from the Lakebourne Vajra. Report an error in the passage at 44:13 Highlight the passage at 44:13

44:34 To the disciple of Padmasambhava, Kyujung Lo Tsava, manifesting into Jumlingba, he's just getting this straight mind-to-mind transmission in his dreams and his pure visions. So, he's just telling you what happened. And there, there's no references to, then you achieve this Ayurvedisattva ground, then you achieve this path and so forth. It's just, boom, here's pointing out instructions, go for realizing Ritpa, and you're there. Report an error in the passage at 44:34 Highlight the passage at 44:34

44:56 So, very different. I take the essential nature as the path. So there's taking shamatha as a path, you remember taking the ordinary mind as a path, that'll get you as far as shamatha, and then it stops, it's terminated, everybody get off the train. And then you can take dharmatha as the path, and that's where you're practicing vipassanā, and that will take you to realization of emptiness. Report an error in the passage at 44:56 Highlight the passage at 44:56

45:17 But then you take the essential nature, the essential nature here is the non-duality of pristine awareness and dharmadhatu. He's taking that as his path. He's coming in, to say the least, as a very mature individual. So I take the essential nature as a path. That is my patrilineal Dharma. He received it from his father guru, from his guru, Lekhwan Vajra. Report an error in the passage at 45:17 Highlight the passage at 45:17

45:41 I'm not bound by the revocation of visualizations, recitations, worship and accomplishment. For my way is one of non-meditation, non-worship and non-accomplishment. Those are technical terms, no real need. Non-meditation, you know, non-worship and non-accomplishment. Technical terms having to do, especially with saved regeneration. Report an error in the passage at 45:41 Highlight the passage at 45:41

46:03 Practice some state regeneration to prepare him for going right here. And this was overwhelmingly his central practice, just practicing Dzogchen. My own grounding, transcending the intellect, is infinite, with no boundaries, without antidotes, without modifications, alterations or intellectual imputations, and uncontaminated by anything to observe, maintain or investigate. Report an error in the passage at 46:03 Highlight the passage at 46:03

46:33 These are really the words of a Vidyadhara. That is, once you're resting in pristine awareness, then that's it. You just rest there in non-meditation and everything arises unto you. It arises spontaneously. And I wanted to add, too, that I mentioned in this text, it covers the shamatha, it covers the apashana, it covers the non-meditation, the Dzogchen view, conduct and meditation. Report an error in the passage at 46:33 Highlight the passage at 46:33

46:56 But he does not talk at all about the tutgel, the direct crossing over. And in Dzogchen... The bonafide Dzogchen meditation, these are the two phases. Cutting through to original purity, that's tecchut, and then the tutgel is a direct crossing over to spontaneous actualization. Report an error in the passage at 46:56 Highlight the passage at 46:56

47:15 Those are the two phases. And if you want to, I'm not giving you any teachings on the latter, no point of that right now. But if you wanted to get a little bit of a conceptual introduction to it, you can read A Spacious Path of Freedom. There's a whole chapter on it called The Chapter on Dzogchen or The Great Perfection. It's right after the one on Mahamudra. Report an error in the passage at 47:15 Highlight the passage at 47:15

47:34 And Gyatron Rinpoche taught the text, he gave the commentary, I translated for him, and he gave the permission that both the text and his commentary could be published for the general public. So he's very open in that way. He also was Dujum Rinpoche's representative for all of North America, so I think we can count on him not being some kind of flaky crazy guy that was doing his own thing. Report an error in the passage at 47:34 Highlight the passage at 47:34

47:55 And so to get a bit of an introduction, some conceptual idea, what is that? Not so that you can practice it, but just have some, well, what's that about? You can read that chapter. It's also, again, with Gautama Rinpoche's permission, it's also covered in the book Natural Liberation. Again, he gave teaching. I translated the root text and his commentary. There's a brief introduction there. So it gives you some idea. And you can read this. There's no samaya against it. If you want to practice it, then... Report an error in the passage at 47:55 Highlight the passage at 47:55

48:21 Get teachings, get empowerment. But most importantly, in order to practice that, you really, really want to have the ability to rest in rikma. Without that, you really have not fulfilled the prerequisites. Report an error in the passage at 48:21 Highlight the passage at 48:21

48:32 And so I don't really see a whole lot of point of doing it unless it's just once in a while to sow some seeds, some karmic seeds. But I was reflecting on this not too long ago, and I was thinking, well, okay, he gave shamatha, really clear. Vipassanā, to the point, but very clear. And then the view, the non-meditation, the khanda, everything really needed. If you fully practice this text and you cut through to pristine awareness to the point that you could rest there, and you've bolstered that with Samad and Vipassanā, this is enough to become a Vidyadatta. Report an error in the passage at 48:32 Highlight the passage at 48:32

49:12 I mean, these 12 pages, whatever it is, it is actually enough to actually become fully a Vidyadatta. Once you're a Vidyadatta, then you're where he is. In which case, what I would suggest is simply, if you'd like to have teachings on the Chutgal, don't buy an airline ticket. Just call on Padmasambhava. Report an error in the passage at 49:12 Highlight the passage at 49:12

49:38 Cut off the middleman, like me or anybody else. And just call on Padmasambhava. You have the purity. You're resting in Rigpa. And just call out to Padmasambhava. I'm ready for Chutgal teachings now. Please come hither. Dream, waking, anytime you're free. Report an error in the passage at 49:38 Highlight the passage at 49:38

49:57 And get the rest of the instructions that way. I mean, totally serious. I mean, he did. And if you've achieved that level, then you're up in his area. And there are many, many beings. It's not Dujum Lingma. It's Tsongkhapa receiving direct teachings from Manjushri. It's Sakya Pandita, direct teaching from Manjushri. It's Atisha receiving direct teachings from Tara. I mean, this goes on and on and on. It's scores and scores and scores. Report an error in the passage at 49:57 Highlight the passage at 49:57

50:19 I mean, probably hundreds of great yogis and yoginis throughout history. My own teacher, Sakya Damana, she's one of my core, core teachers. She's Tara. She's Tara. And she's had visions of Tara. Report an error in the passage at 50:19 Highlight the passage at 50:19

50:33 So, if you're there, then go directly to Padmasambhava, finish off with Padmasambhava, and then you can write after you've achieved very high realization. And then, after having a little bit of help from Alan Wallace when I was a baby, then much, much later, then I finished off and I had my direct teachings from the Lake Moranvatra, and that's how I got where I am. Report an error in the passage at 50:33 Highlight the passage at 50:33

50:54 And then, you better demonstrate rainbow body, otherwise you're bluffing. Report an error in the passage at 50:54 Highlight the passage at 50:54

51:07 So, having released into all Openness, unstructured, without fabrication or referential object. In the yoga of inactivity, transcending good and bad, hope and fear, rejection and acceptance, there was wide open clarity with nothing to do. Now I think you have a good sense of what he's talking about. In the emergent expanse of originally present primordial consciousness by transforming into... Report an error in the passage at 51:07 Highlight the passage at 51:07

51:33 The unmodified nature of loose release, the knots of dualistic grasping were directly dissolved. They released themselves. Once saṃsāra and nirvāṇa were purified in the Dharmakaya, the bonds of saṃsāra and nirvāṇa were cut from my heart. That whole dualistic grasping of saṃsāra here, nirvāṇa there, now severed. Once the darkness of unawareness vanished into empty awareness, the stake of attachment and clinging was wrenched up from its base. Report an error in the passage at 51:33 Highlight the passage at 51:33

52:04 In the womb of unimpeded openness, the essential nature of non-objectivity destroyed and expelled identification with hopes and fears, joys and sorrows. Isn't it wonderful now how it's all so clear, so transparent? In the absolute space of emptiness, the wisdom of identitelessness, often called non-self, non-self, this destroyed and expelled into oblivion the chains of self-grasping. Report an error in the passage at 52:04 Highlight the passage at 52:04

52:33 This again, this is not, he's not citing in some text, this is just... Straight from his own pristine awareness. This is what he experienced. So he's letting you know. After goofing around, having a lot of fun, the mud and feathers and all of that, now he's just kind of showing his hand right here. This is what I've experienced, he says. As the expansive, enlightened view of Samadabhadra effortlessly flowed forth, I leapt to the state of a spontaneously actualized vidyadara. Report an error in the passage at 52:33 Highlight the passage at 52:33

53:01 Now, he's just stated that when he was 27, he said elsewhere, he became a fully matured vidyadara. Here he's saying, I achieved the highest level of Vidya Dada. That's where there's this extinction of all appearances into ultimate reality. So he's now really shown his hand. He's achieved the highest level of Vidya Dada. Fully matured Vidya Dada, Vidya Dada with Master of Your Life, Mahamudra Vidya Dada, and this one. Report an error in the passage at 53:01 Highlight the passage at 53:01

53:31 He says, I leapt to that, I leapt to that state. This is the direct crossing over. It's sometimes called the direct leap over. You leap to, you... You leap, you bound from one Arya Bodhisattva Bhumi to another. That's why it's direct crossing over. You don't step by step by step go through the first Bhumi, second Bhumi, third Bhumi, fourth Bhumi. Report an error in the passage at 53:31 Highlight the passage at 53:31

53:51 You leap from the first to the fifth and from the fifth to eighth and so forth. And so that's why he uses the word leapt. That direct crossing over practice enables you to... By leaps and bounds proceed through the stages of an Aryabhadha Sattva or from one level of being a Vidyadatta to the next. May all sentient beings throughout space who see, hear, recall or touch me encounter their own essential nature as self-emergent kāyas or embodiments of pristine awareness and definitely come to the expanse of Samadhibhadra. Report an error in the passage at 53:51 Highlight the passage at 53:51

54:28 So he knows who he is and knows that anyone who makes any type of karmic connection with him They see him in the flesh, whether in that incarnation, or the incarnation of Dujjom Rinpoche, or any of the five emanations of Dujjom Rinpoche, or the latest incarnation of Dujjom Rinpoche. There are two of them, one born in Bhutan, the other one in Tibet. So anyone who sees him, hears him, or even recalls him, and that we can do, or touches me. Report an error in the passage at 54:28 Highlight the passage at 54:28

55:00 Here's his prayer. May all those beings with whom he has some kind of a connection. May they all encounter their own essential nature as self-emergent embodiments, a pristine awareness, and definitely come to the expanse of Samadha Bhattara. Report an error in the passage at 55:00 Highlight the passage at 55:00

55:18 And so that's that. In response to the earnest request by the sublime guru Sunampaldin, a relative of Dodabhramchai, Dodabhramchai was one of the five sons of Report an error in the passage at 55:18 Highlight the passage at 55:18

55:34 Dodabhramchai. I actually had multiple incarnations. This is Dujjumalingbara himself writing. In response to the earnest request by the sublime guru Sunampalden, a relative of Doduk Rinpoche, the foolish idiot, Saku Tsipa, Dujum Doje Tole Tsel, this is Dujum Lingpa, uttered this foolish dharma of an idiot clothed in mud and feathers. Report an error in the passage at 55:34 Highlight the passage at 55:34

55:59 So why did he compose this text? In the very normal course of things, because somebody asked him to. This fellow Sunampalden said, would you please, probably he says, Please, would you, please, from your own realization, just give something very concise. And if you, who knows exactly what he asked, but this was the result, this text, which we've now completed. Report an error in the passage at 55:59 Highlight the passage at 55:59

56:19 There are a few footnotes here, which are self-explanatory. And then we'll see this colophon at the very end. In order to fulfill the wish of a pure practitioner, Jikta Yeshe Dorje uttered, aha, let's read that. Yeah, no, it's not footnotes. This is Jikta Yeshe Dorje. This is Dujjom Rinpoche. It was the emanation, the mind emanation of Dujjom Lingpa. Report an error in the passage at 56:19 Highlight the passage at 56:19

56:38 And for years and years was the supreme head of the Nyingma order. So Dijom Rinpoche, he uttered these final verses. So I will read them. Because I was thinking these were footnotes, I didn't even look at them. So final verses. This well-bestowed unique ultimate teaching on the vital core of the view of Samadabhadra, the essence of pith instructions concerning the effortless supreme yana, the atti, great perfection, the primordial consciousness of the Dharmakaya, has been nakedly placed in your hands. Report an error in the passage at 56:38 Highlight the passage at 56:38

57:08 Literally. In order to burst the fine pretentious bubbles of the intellectually fabricated meditations of fools, seize this self-sufficient golden needle of pith instructions and dispense with the elaboration of a multitude of practices, O fortunate assembly, come to the ground of primordial liberation. Report an error in the passage at 57:08 Highlight the passage at 57:08

57:30 And in this context, these Dzogchen masters so often emphasize all the other teachings, all the teachings of Shravahayana. And Sutrayana, stage of generation, stage of completion, all of those, all of those without exception, all the 84,000 collections of the Buddhist teaching, they're all aimed at one thing, one point, one sole bindu, one sole essence, and that is to realize your own mind as Dharmakaya. Report an error in the passage at 57:30 Highlight the passage at 57:30

57:58 So once you've come to the teachings that are directly pointing to that, then don't stray away and get caught up in a whole bunch of practices that are all rooted in dualistic grasping. Report an error in the passage at 57:58 Highlight the passage at 57:58

58:10 Why go the roundabout way when you can go directly? So come to the ground of primordial liberation. For this purpose, the king and queen of Sikkim, of divine ancestry, open the unlocked door to a feast of sacred relics of pith instructions. You who seek liberation, come for your portion of the ambrosia that dispels misery. Report an error in the passage at 58:10 Highlight the passage at 58:10

58:34 I don't know the whole backstory here, but it was Dujum Rinpoche, Jigdel Yeshidoji. He was the one that managed to get out from Tibet the collected works of Dujum Lingpa. And then, you know, over time there can be scribal errors that come in and typos and so forth, even without typewriters. And so Jigdel Yeshidoji, Dujum Rinpoche, then he went through the whole corpus, what, 20 volumes of Dujum Lingpa, edited them, made sure they're all just pristinely clear, accurate, and then they were published. Report an error in the passage at 58:34 Highlight the passage at 58:34

59:04 They're made available. And I strongly suspect, I believe it here, it's the king and queen of Sikkim who are sponsoring this. They were benefactors for this. I'm guessing here, but it's a pretty good guess. So you who seek liberation come for your portion of the ambrosia that dispels misery. By the power of stainless merit, may all beings become vessels for the profound and secret great perfection and having dredged the depths of saṃsāra. Report an error in the passage at 59:04 Highlight the passage at 59:04

59:28 In the expanse of the extinction into ultimate reality, may the whole world come to the equal taste of great bliss of Samadabhadra. So those clearly are not footnotes. That's a final, some verses, auspicious verses, by Dujjom Rinpoche. And then he writes, in order to fulfill the wish of a pure practitioner, Jikta Yeshidroji uttered these verses for a later edition of the text, and he edited. Report an error in the passage at 59:28 Highlight the passage at 59:28

59:51 As I said, may this serve as a cause with this precious teaching of the mind of Samadabhadra. To be as enduring and pervasive as space, sarva mangalam may all be well. Report an error in the passage at 59:51 Highlight the passage at 59:51

1:00:06 So that completes the Oral Truman's mission, the commentary, and you now have Buddhahood in the palm of your hand. So, let's take a break and come back at 15 minutes past the hour. Report an error in the passage at 1:00:06 Highlight the passage at 1:00:06