Transform Your Mind & Change Your Life Retreat - 7-Point Mind Training from Atisha (part 32)

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0:32 We've briefly explored over the last few days. As you can see, there are various ways of practicing mindfulness of breathing. Had I spent a bit more time elaborating on the settling the mind in its natural state, observing the mind, one can draw out different emphases, nuances of that practice as well. Report an error in the passage at 0:32 Highlight the passage at 0:32

0:51 And then when we look in the teachings of Padmasambhavi, he shows different ways of the shamatha without a sign, just resting in awareness of awareness, but there are also stages to that practice that he lays out. There are different ways of meditating on emptiness, there are different ways of cultivating bodhicitta, different types of stature generation practice, stature completion practice. Report an error in the passage at 0:51 Highlight the passage at 0:51

1:12 So all of these have variations. But when we come to what many Buddhists, including I, regard as the pinnacle of all the teachings of Buddhism, the great perfection, and then we come to the meditation of the great perfection, then it's not doing. Report an error in the passage at 1:12 Highlight the passage at 1:12

1:30 And there's no variety of ways of not doing. You can't try this approach and that approach. If you're doing, then you're not. Report an error in the passage at 1:30 Highlight the passage at 1:30

1:49 And so when you're just resting there and you know the instructions, they're very simple. Just be present, completely deactivating, turning off at the very beginning, just turning the switch off, like turning the light off, turning off the switch of being a sentient being and then participating and involved in identifying with any of the activities of being a sentient being, including visualizing. Report an error in the passage at 1:49 Highlight the passage at 1:49

2:14 Cultivating virtue. Just turn it off. Completely deactivate your whole presence, every aspect of you as a sentient being. This is actually unpacked in some nuance of just turning off all activities of body. So the body is like a corpse. All turn off the speech. So it's like a lute on which the strings have been cut. Turn off your sentient being mind. Just turn it off. Report an error in the passage at 2:14 Highlight the passage at 2:14

2:43 And so the instructions are very clear. They're not complicated anyway. But then as you practice, especially if you've not already achieved shamatha, you know, you learn how to calm the mind, then it's not only going to be the case that thoughts, images, sounds and so forth come up, but very likely out of the sheer force of habit, you will find yourself identifying with, starting thinking this thought and remembering that, wanting to scratch, maybe even scratching and so forth. Report an error in the passage at 2:43 Highlight the passage at 2:43

3:12 And so there's no way to do this. Practice of not doing incorrectly. Because if you're doing something, you're not doing it at all. Report an error in the passage at 3:12 Highlight the passage at 3:12

3:28 Right? The word sounds weird, but I think you know exactly what I mean. If you're doing anything at all, then you're not doing the practice. Because doing the practice means not doing anything at all. Report an error in the passage at 3:28 Highlight the passage at 3:28

3:40 And so that's why there's nothing to fix. There's nothing to repair. Because if you're identifying, then you don't repair it. You're just not doing it at all. Report an error in the passage at 3:40 Highlight the passage at 3:40

3:52 So if on occasion, and it might have happened during those 20 minutes or so, that despite the instructions and despite your wish to follow the instructions of releasing all doing, because that's what it is, releasing all doing, if after some time you find you're doing, you're thinking about something and you're totally enmeshed in the thought, then don't fix it, don't repair it, just stop. Report an error in the passage at 3:52 Highlight the passage at 3:52

4:18 So it's not doing the practice better, it's doing it again. By not doing anything else, and not doing it either. The words are strange, but I think, you know what I mean, yeah? So there is no repairing, there's no modifying, there's no improving, but you can be sitting there and not doing the practice at all by doing anything. Report an error in the passage at 4:18 Highlight the passage at 4:18

4:45 The words are strange, but if you know what I mean, you know what I mean. So that's that. Report an error in the passage at 4:45 Highlight the passage at 4:45

4:52 That's Dzogchen meditation. And so, but it's, yeah, let's linger there a little bit more. So, again I'm coming back to my major source, overwhelmingly my major source of whatever I've understood and able to articulate about Dzogchen Vyu meditation and way of life. And that's from these teachings that are transmitted through Jujjum Lingba, this incredible 19th century master. And coming from his Rup Guru, his Guru, who was the lake-born Vatra, manifestation of Padmasambhava. Report an error in the passage at 4:52 Highlight the passage at 4:52

5:23 This Jujjum Lingba is remarkable in a sense. That he had no human guru. He said so. I have no human guru. All of the teachings he received were visionary teachings that he received from the time he was a child from Padmasambhava. The Lake Point Vajra, the speech emanation of Padmasambhava. He had counsel from others as well, other enlightened beings, but this was his guru. But he never had a human guru. Report an error in the passage at 5:23 Highlight the passage at 5:23

5:45 So that was very unusual. But so now I just slipped. I got immersed in his life. I got what I was going to say. Oh yeah. He says, when it comes to Dzogchen meditation, there's nothing... There's nothing to Dzogchen meditation other than viewing reality from the perspective of Rigpa and sustaining that view. Report an error in the passage at 5:45 Highlight the passage at 5:45

6:10 That's it. There's nothing more to do. But this means you must be viewing reality from the perspective of Rigpa. The false facsimile of this is sitting like a little marmot. Just like that. Well, okay. If you want to achieve rebirth as a marmot, this might be a pretty good technique. You might go once in a while and eat some grass. Report an error in the passage at 6:10 Highlight the passage at 6:10

6:31 That might get you into the flow of it. And so that's Report an error in the passage at 6:31 Highlight the passage at 6:31

6:38 all there is to it. Cut through to Ritma. Rest there. View reality from that perspective. And don't add on or modify or change. Simply allow them the wisdom and all of the qualities of enlightened awareness to flow and manifest more and more fully. Just like, for example, you can be a little bit lucid. It's very clear. You can be a little bit lucid. Have some sense, I think I'm dreaming. Report an error in the passage at 6:38 Highlight the passage at 6:38

7:07 But then you can't fly, you can't walk through walls, you can't change anything, you kind of have to get lucid, I think this is a dream. So, okay, well, you're a little bit lucid. Report an error in the passage at 7:07 Highlight the passage at 7:07

7:17 In contrast to a person who's thoroughly lucid, who has then complete freedom in the dream, including the possibility of just releasing the dream and slipping right from the lucid dream, letting it all dissolve and slipping lucidly right into the substrate consciousness, into deep dreamless sleep, and still be lucid. Report an error in the passage at 7:17 Highlight the passage at 7:17

7:34 So, you can change the dream in any way you like, or you can simply dissolve the dream, but you're lucid, you're lucid. But there are so many gradations in between, being more lucid, more lucid, more thoroughly lucid, until you've completely fathomed. So likewise, when you have your first taste, your first glimmer, a glimpse, of Rikpa, you are, to some extent, you've cut through. Report an error in the passage at 7:34 Highlight the passage at 7:34

7:57 You're not simply viewing reality from the ordinary conditioned mind. Report an error in the passage at 7:57 Highlight the passage at 7:57

8:04 Are you now a Buddha? That is, if you fully manifested bodhic qualities, no, any more than a person who's a little bit lucid has thoroughly fathomed, is thoroughly awake in the dream. But what you do then is just rest there and then let the full insight flow out of that without trying to help it along or do something, do something. Report an error in the passage at 8:04 Highlight the passage at 8:04

8:24 Because as soon as you're starting to do something, you're shifting right back to your perspective of being a sentient being. I am a sentient being. I need to do something to achieve enlightenment. Whereas, no, just rest there and let it. Rise up to meet you. We Report an error in the passage at 8:24 Highlight the passage at 8:24

8:43 call this grace. I mean, it's just all given. You're not doing anything at all. It's just coming. But this is why, again, so important, it's called rangrik, your own pristine awareness. So if one is working in a dualistic mode of the divine and then me, then you may have a sense, I'm being blessed by the divine. Report an error in the passage at 8:43 Highlight the passage at 8:43

9:06 I'm blessed by something outside of me. But it raises very interesting issues of, well, What are the contours of your sense of identity? Exactly that. What are the contours of your sense of identity? Is it a man? Are you 100 % man? Report an error in the passage at 9:06 Highlight the passage at 9:06

9:22 Is your sense of identity completely filled with your gender? I think some people in this probably pretty true. They so identify with their gender that that fills their sense of identity. I think possible. Some academics may have the sense of their identity being completely filled with... I'm a professor, I'm this, I'm that. Not pompous, but just this is who I am. Such that, should they have to go into retirement, or somehow they lose their jobs, then they just kind of feel completely disabow. Report an error in the passage at 9:22 Highlight the passage at 9:22

9:54 Like, I don't know who I am now. I used to be an academic, or I used to be a movie star, I used to be rich, I used to be a Wall Street broker, and now the market crashed, or I'm getting old and nobody offers me scripts for movies anymore, and I don't know who I am. Because my whole sense of identity was filled with profession, gender. Maybe one is young and good-looking, and then after a while you're no longer young nor good-looking, and now you don't know who you are. Report an error in the passage at 9:54 Highlight the passage at 9:54

10:19 Because I was so identified with everybody being attracted to me, blah, blah, blah. So what fills your sense of identity? Maybe it's none of those. You've shifted, you're an academic for a while, or this for a while, or that for a while. So you recognize these are just kind of clothes I put on and take off. Report an error in the passage at 10:19 Highlight the passage at 10:19

10:39 And I used to be young, now no longer big deal. So that was my youthful clothing, now this clothing. But it may be filled with the sense of, well, after all, I'm a human being. And there's no part of me that's not a human being. Maybe that fills your sense of identity. Well, be prepared for a shock, because when you die, you'll no longer be a human being. Report an error in the passage at 10:39 Highlight the passage at 10:39

10:56 And if you're totally identified with that, you're going to die. Because that human being is not going to be found anywhere, and you're going to die. You're going to be dead. You're going to be gone. Everything identified could be gone. So that's going to be a real shock. What's going to become of me? Because how could I be still there and not be a human being? Report an error in the passage at 10:56 Highlight the passage at 10:56

11:20 Maybe you've gone deep enough into meditation that you've tapped into the substrate consciousness and say, okay, there I see that that person, that Alan Wallace or that Mel or that Simon, that was just an episode. It was a chapter. It arose. It vanished. But I've slipped back. Slip back to the ground from which all of these chapters, these re-embodiments are occurring. And you may identify, okay, but this is my baseline. This is who I am. Report an error in the passage at 11:20 Highlight the passage at 11:20

11:45 This is me. This is this current, this individual current. And that may fill you, that this is all there is to me. And that these episodes, these dreams here, dreams there, this embodiment here, embodiment there. But this is who I really am. And there are people who believe that. Chittimatra. Chittimatra. This is who you really are. That alive Ishnanda, that substrate consciousness. Report an error in the passage at 11:45 Highlight the passage at 11:45

12:04 This is who you are. This is the... This is you. And then you can say, in a past life, I was such and such. In a future life, I'll be such and such. I'll look different, behave different and so forth, but it's still me. And why? Because the continuity, it's still the same continuum. And so you can kind of like hunker down and say, this is what I am, this continuum. Report an error in the passage at 12:04 Highlight the passage at 12:04

12:28 And that fills you. And if that's where you are, And then you encounter the Divine. Maybe you're a Christian, you're a Hindu, you're a Buddhist. And then you have a relationship with Buddha, with God, the Divine, the Transcendent. Then is an I-Thou relationship. Because I, an I-Thou relationship, it's relational. The Divine's over there, and I'm over here, and I bow, I offer prostration, make offerings, make prayers of supplication, please bless me, please bless me, I'm over here, please, here I am, here's the target, here I am. Report an error in the passage at 12:28 Highlight the passage at 12:28

13:03 And so it's an I-Thou relationship. And, you know, Lord, possess me. Lord, fill me. Lord, let me do your will. Okay? That's not just Christian talk. That's a lot of talk, where there's at least a subtle sense of duality between the holy, the sacred, the divine, the transcendent. But then, this is as far as I extend. I'm over here. St. Augustine, I'm rambling a little bit. St. Augustine, before he became a Christian, he was really quite an accomplished contemplative in his own right. Report an error in the passage at 13:03 Highlight the passage at 13:03

13:34 And before, he was a Manichaean, and when he was very deep contemplative, and he would rise to the point where he said that he would have a face-to-face encounter with the mind of God. Augustine said that. And how he described the mind of God was the changeless light. The changeless light. And it would be just like face-to-face. Report an error in the passage at 13:34 Highlight the passage at 13:34

13:55 He's here, and then God. The changeless light, the mind of God, was right there. But he said, and he and generations of Christian contemplatives after him said, You rise up there, but it's so overwhelming that after a while you fall back. The finite is facing the infinite. And it became then kind of doctrine, or unquestioned assumption, that the deepest level of contemplative realization, that face-to-face encounter, must be transient, like 30 minutes. Report an error in the passage at 13:55 Highlight the passage at 13:55

14:25 And then you fall back, like, I can't bear it anymore. I can't, I can't, just too much, overwhelming. And you go, And the contemplative experience that said, when you fall back, there's such a sadness that I couldn't, I couldn't stay. And so they're quite insistent, the finite is encountering the infinite, but it can't bear it for long, and then you fall back. Report an error in the passage at 14:25 Highlight the passage at 14:25

14:51 So St. Augustine said the contemplative life can be begun in this life, but completed only in thereafter. That's very standard Christian doctrine. No such notion in Buddhism. And I would ask, as a Buddhist looking at this, why? Report an error in the passage at 14:51 Highlight the passage at 14:51

15:10 And I have the answer. And that is the contours of St. Augustine's sense of identity went this far, but not that far. And meeting finite versus infinite and falls back. But what happens if you cut through? You shatter. You shatter like a glass lamp, like a lantern, like a lantern with a glass around. Report an error in the passage at 15:10 Highlight the passage at 15:10

15:35 Where you can identify, or let's simply say like a bottle. Like a bottle. And you can identify the space within the bottle. And here's it, maybe it's a big bottle, little bottle, but there's the bottle, right, with a cap on it. And this is as far as I can extend. And this is my space, and it's finite space. But outside of me is the infinite space of the transcendent, the divine God or bodhic, Dharmakaya. Report an error in the passage at 15:35 Highlight the passage at 15:35

16:02 But this is my space. So then you encounter, you encounter. But what if you cut through or you shatter the bottle? The very contours of your sense of identity, shattered. Then there is no longer any difference between the space inside the bottle and outside the bottle, because there's no line, there's no border. Report an error in the passage at 16:02 Highlight the passage at 16:02

16:25 So this is why it says, Report an error in the passage at 16:25 Highlight the passage at 16:25

16:30 your own pristine awareness, that dissolve all the contours, gender, ethnicity, nationality, religion, species, sentient being, all of those, there's a line, and then there's outside. Report an error in the passage at 16:30 Highlight the passage at 16:30

16:47 Whereas in Dzogchen, you just let all the lines melt away. You release them. You release from all the grasping of lines, I and not I, release. And then that which was already there manifests. Report an error in the passage at 16:47 Highlight the passage at 16:47

17:03 But it manifests by not, again, activating the lines, by identifying with me and mine. So we have to move on. We will move on. And so, each of these is so loaded. Rest in the essential nature of the domain of the substrate. Report an error in the passage at 17:03 Highlight the passage at 17:03

17:26 Again, it's very... Very literal translation. Rest in the essential nature. Okay? Essential nature, if you... It probably came up earlier. When your coarse mind dissolves into the substrate consciousness, Padmasambhava, Penjana Moche say, you've now identified the essential nature of your mind. The essential nature, the raw nature, the unconfigured nature, the primal nature. Essential nature, they say that. And then when you're resting in the substrate consciousness, which is the essential nature of your mind, what are you aware of? Report an error in the passage at 17:26 Highlight the passage at 17:26

17:55 The substrate. Very clear, yeah? On a relative level. The word that I'm translating as substrate in Tibetan is kun ji. Kun means everything and ji means basis or foundation. So the substrate is the basis, the foundation of your saṃsāra. That is all the appearances you'll ever experience in any of the six realms of existence in any of your inconceivable number of rebirths. Report an error in the passage at 17:55 Highlight the passage at 17:55

18:20 All those appearances from lifetime to lifetime to lifetime, they will all appear in that substrate of your own individual continuum. It's your substrate, it's not anybody else's. That's the basis of your saṃsāra. That's where all the appearances arise. And the substrate consciousness is that which gives rise to or from which emerges your mind from lifetime to lifetime as a man, a woman, a frog and so forth and so on and so on. Report an error in the passage at 18:20 Highlight the passage at 18:20

18:45 And so this is the miniature basis, the essential on a relative level. The essential nature of your mind is the substrate consciousness and that of which you are. Report an error in the passage at 18:45 Highlight the passage at 18:45

18:55 aware, and which becomes filled with appearances again and again, which dissolve back into the substrate. That's your own individual substrate. But now we're deep in the realm of ultimate bodhicitta. So there's no possibility here now that he's deep into the teachings on ultimate bodhicitta, that he's referring to the substrate consciousness in the substrate. Report an error in the passage at 18:55 Highlight the passage at 18:55

19:13 Not possible. That's way back there. Once the stability is achieved, let the mystery He's revealing the mystery right now. so the substrate... Is of the nature, the kunji or the alai in Sanskrit, is of the nature of unknowing. Because when you're just immersed in it in deep dreamless sleep, you don't explicitly know anything at all. Report an error in the passage at 19:13 Highlight the passage at 19:13

19:33 That's where the substrate consciousness is melted into, like water into sand. It's melted into the substrate. You're just resting there unknowing. That substrate is said to be of the very nature of unknowing or avidya. And it's obscuring a deeper reality. Obscuring a deeper reality. And very explicitly, the deeper reality that it is obscuring is Dharmadhatu, ultimate reality, the absolute space of phenomena. Report an error in the passage at 19:33 Highlight the passage at 19:33

20:01 It is the space out of which relative space-time and all of its contents emerge. So we've gone to something non-local and atemporal. Report an error in the passage at 20:01 Highlight the passage at 20:01

20:11 It is that out of which the whole fabric of space-time, matter, energy emerge and into which they dissolve. So we call it hyperspace, if you want to be a bit new agey about it. But it's a space beyond space. So I call it absolute space, not as in a Newtonian sense, but the space that is beyond the space of which we are aware, space, time, relativity theory and all of that. Report an error in the passage at 20:11 Highlight the passage at 20:11

20:34 It is that ultimate ground that is non-local, atemporal and not individuated. You don't have your own Dhamma Datu. You have your own substrate, yes, but you don't have your own Dhamma Datu. Because Dhamma Datu is Sunita. It is Nirvāṇa. It is Dhamma Datu. Which is ultimate reality. And it's not individuated. It's inconceivable, but it's the ultimate ground of being out of which all appearances manifest. Report an error in the passage at 20:34 Highlight the passage at 20:34

21:02 Now your substrate consciousness, that's the basis of your individual saṃsāra. Your local little saṃsāra with your timeline from lifetime to lifetime. And all these mind states, dreams and living experiences from lifetime to lifetime, they all emerge out of and dissolve back into that individual continuum. Report an error in the passage at 21:02 Highlight the passage at 21:02

21:19 On a relative level, that's said to be the essential nature of the mind. But this is a crystallized version of Rigpa, crystallized version of Dharmakaya, Buddha mind. Report an error in the passage at 21:19 Highlight the passage at 21:19

21:32 Buddha mind, Dharmakaya. And so the common metaphor is that if your individuated mind, your coarse mind or your substrate consciousness, this is likened to ice, or I like the notion of snowflake. And when it melts, it melts into. Report an error in the passage at 21:32 Highlight the passage at 21:32

21:52 Dharmakaya, pristine awareness, Buddha nature. So that it's not other than Buddha nature, not something separate. But now it's not frozen, it's not tight, it's not constricted, it's melted. And so this is the whole process, is to melt your coarse mind into the substrate consciousness and melt your substrate consciousness by a complete release of all grasping, identification, all preference to bliss, luminosity, non-conceptuality, releasing all that and melting, releasing. Report an error in the passage at 21:52 Highlight the passage at 21:52

22:24 Into Dharmakaya, which is once again, you don't have your own versus somebody else's. Beyond that. Non-local, atemporal. And then we have these two. We have Dharmadhatu on the ultimate level now, because this is ultimate bodhicitta. We have the Dharmadhatu, which is the ultimate ground. And then we have the Dharmakaya, which is ultimate consciousness, all-pervasive. The ultimate wellspring of yuda-monia, the ultimate wellspring of all virtue. Report an error in the passage at 22:24 Highlight the passage at 22:24

22:53 The ground of samsata and nirvāṇa, we have these two, Dhamma Datu and Dharmakaya. And these two are primordially non-dual. They're not something put together and take apart. They have always been primordially undifferentiated, non-dual, not separate, co-extensive, mutually pervasive. It is possible to realize Dhamma Datu without realizing Dharmakaya. Report an error in the passage at 22:53 Highlight the passage at 22:53

23:17 But if you realized Dharmakaya from the perspective of Dharmakaya, then you must have realized Dhamma Datu. So that's what's being referred to here as the domain of the substrate. The domain of the substrate, which is the ultimate essential nature of the whole of reality, is that primordial non-duality of Dharmadhatu and Dharmakaya. Report an error in the passage at 23:17 Highlight the passage at 23:17

23:41 And rest there without activating your sentient being's mind. And rest there until it's fully manifest that you are a Buddha, that you are a fully manifest Buddha. And don't do anything. Don't mess with it. It will all rise up to meet you. One image I like, as time is running out here, one image I like, both for the shamatha practice of simply resting in awareness of awareness, but it goes for this as well. Report an error in the passage at 23:41 Highlight the passage at 23:41

24:05 Imagine a red-hot, glowing red ember, like a coal. Red-hot, right? Now imagine a cone of snow, like an upside-down snow cone, like that, round, tippy point. And then imagine placing that red-hot ember, glowing red, right on the tip. Report an error in the passage at 24:05 Highlight the passage at 24:05

24:23 What does that red-hot ember need to do to get to the ground? Nothing. If you do anything, it's probably going to slow things down. Just sit there, rest in your luminosity, and let yourself melt your way right down to the ground. Now, you may be able to rest only halfway down, and then you're cold. So you've only been able to melt your coarse mind into the substrate consciousness. Report an error in the passage at 24:23 Highlight the passage at 24:23

24:51 And then you grasp onto it, I like the bliss, I like the luminosity, I want to stay here, and this is my home, I like this a lot. And so then you're frozen, right? And you're actually not going anywhere. But even then, if you can warm yourself up again, then you can melt all the way down the ground. So, something like that, that it all just manifests freely. Report an error in the passage at 24:51 Highlight the passage at 24:51

25:14 There's some beautiful material here that I'm not going to read, but you can read it at your leisure. As our time is passing, then we come to the final. Report an error in the passage at 25:14 Highlight the passage at 25:14

25:22 Aphorism pertaining to ultimate bodhicitta. So he's covered. What do you do? Number one, he said, prior to sitting down and practicing or cultivating, revealing ultimate bodhicitta, then view all phenomena as if they were dreams, as dream-like. So he covered that. And then you have, okay, the remedy itself is free right where it is, resting in the domain of the substrate, you have that. Report an error in the passage at 25:22 Highlight the passage at 25:22

25:51 So this is just the practice itself. But then, sooner or later, you're coming out. You come out. Now, when it says totally deactivate your mind, your body, speech and mind of that of a sentient being, sentient being your human being, body, speech and mind, totally deactivate, right, as you're simply resting in Ritpa. Report an error in the passage at 25:51 Highlight the passage at 25:51

26:10 Does this mean, then, that you become the fool on the hill who just disappears in the cave and is never seen again because you're totally deactivated? And the idea is, no, that's just temporary. You're turning off the switch of a sentient being so that the Buddha, the Buddha bodhisattva in mind, can fully manifest. Report an error in the passage at 26:10 Highlight the passage at 26:10

26:28 But one has to step out, and so the other one can be fully manifested. So we have great beings like Dinko Kinsuramuchi and others, who disappeared, I think it was 17 years. 17 years in solitude. And there was already a great Tuga when he was born, but 17 years, I believe it was, 17 years of solitude. And I think it's pretty safe that he was practicing Dzogchen. Report an error in the passage at 26:28 Highlight the passage at 26:28

26:50 Since he was one of the most formidable Dzogchen masters, he and Dujjom Rinpoche, Dujjom Rinpoche, unparalleled with their time. But then he came out, and boy did he come out, he came out like a sonic boom. And then he was teaching and granting empowerments, doing scholarly work, and just a whirlwind of activities, I mean just all over the place, manifesting, manifesting, inspiring so many people just by sheer physical presence, which is pretty awesome. Report an error in the passage at 26:50 Highlight the passage at 26:50

27:17 But he became the root Dzogchen guru of the Dalai Lama. The Dalai Lama came to him for teaching, and that was his root Dzogchen teacher. Report an error in the passage at 27:17 Highlight the passage at 27:17

27:27 And then it was one of those things where Dingu Kenjarumache viewed His Holiness as his Lama, and the Dalai Lama viewed him as his Lama. Here's Jenra Zee, here's Padmas and Baba. So they're, you know, learning from each other. Very nice relationship. And so, and then we have Dujyum Rinpoche himself, manifesting so active. Report an error in the passage at 27:27 Highlight the passage at 27:27

27:46 I mean, his collected works, many, many volumes, teaching, empowering, and then giving transmissions, all of which are tremendously active. So, what did they do? Fall back in activity? At some point in time, who knows when, they just turned off that switch and then enlightened activity, effortless, spontaneous outflow of compassion, wisdom, flowing right from Buddha nature, no sense of being involved. Report an error in the passage at 27:46 Highlight the passage at 27:46

28:15 It just flows and then fully manifests. So that's the idea. You turn off your activities as a sentient being, you rest in Rigpa, and then like this geyser of body, speech, mind manifests from that pure dimension. So then you're off the cushion. But a teacher is still willing to help us out here. And so now that you're engaging, maybe with spouse, maybe family, friends, the workplace and so forth, maybe you go back to work, working as a very enlightened dentist. Report an error in the passage at 28:15 Highlight the passage at 28:15

28:45 I mean, you've got to make a living, I mean, most people do, you know. So how will you re-engage? How will you re-engage when you're off the cushion? And you're, of course, you're not just dropping this, you're carrying this all into, the whole point, of course, is realizing this so that it flows into everything else you do. And so he says, and I quote, he says, between sessions act as an illusory being. Report an error in the passage at 28:45 Highlight the passage at 28:45

29:08 You'll note he does not say act as if you're an illusory being, because you are an illusory being. So act like it, right? Very, very much in contrast to how we probably normally act, and that is, I'm really here. Report an error in the passage at 29:08 Highlight the passage at 29:08

29:23 I'm here. Oh, I know. I'm really here. Oh, you know, I'm really here. I'm really here. Or one of my favorite phrases, don't you know who I am? I love that one. You know, I'm really here. You know, you're not going to lose. I mean, you're chunky. You know, really chunky. And then you're really a chunky sense of being. Report an error in the passage at 29:23 Highlight the passage at 29:23

29:48 And then you've kind of reinstantiated yourself back in your ordinary delusion of identifying that, with that, which you are not. And so once you've gained this type of realization, whether or not you have incredibly profound realization, if you've tapped into this, you've been actually able to do the practice. Report an error in the passage at 29:48 Highlight the passage at 29:48

30:03 Then he's not finished yet, he's only covered two, one and a half out of seven points, so we have to make tracks over the next few days. But he's saying when you come off the cushion, act as, get real. And that he's not really here. Report an error in the passage at 30:03 Highlight the passage at 30:03

30:19 You're not really here. This is an appearance. This here is an appearance. Empty appearance. And your speech is an empty appearance. And your mind is an empty appearance. And your very notion of being a sentient being is something you've conjured up. So, get real. And wherever you go, act as you are. You are an illusion, so act as such. Light. Light. Report an error in the passage at 30:19 Highlight the passage at 30:19

30:49 As if you're a holographic image. As if you're mere emptiness. Totally light. Very free. I've met people like that. One comes to mind. When I was with him, it was just like, there's nobody there. It wasn't like he was, nothing in that negative sense, like he spaced out or something. It was just that, it felt like you could put your fingers through him. And like there was no ego at all, just nothing there. Report an error in the passage at 30:49 Highlight the passage at 30:49

31:22 I've met people like that. So they're there, and they're doing what, and the person I'm referring to is very active. He was active in India, in Sikkim, in the United States. Very active, but many disciples. But when I met him, it was like talking to Mirage. So I act like that. It's much easier than being chunky. Report an error in the passage at 31:22 Highlight the passage at 31:22

31:46 Enjoy your lunch. See you at two o 'clock. Report an error in the passage at 31:46 Highlight the passage at 31:46