Transform Your Mind & Change Your Life Retreat - 7-Point Mind Training from Atisha (part 44)

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0:37 So in this session I wanted to draw as clear a distinction as I could into the guidance between the shamatha practice of awareness of awareness, so it's called shamatha without a sign, and a sign again means a target, there's a vector to your attention, you're looking at that, shamatha without a sign, and then non-meditation, or Dzogchen meditation, the method. Report an error in the passage at 0:37 Highlight the passage at 0:37

1:01 I hope it was clear, but I'll comment a little bit. I actually, like, I'm a little bit attached too. The image of these four thoughts that turn the mind is like we've seen those rockets and each has four big engines there, rockets, and getting them all ignited and then ready for liftoff. But they all need to be lighted. I think you need all four, otherwise you may not get real liftoff. And so I think it's, because I love astronomy, it's liftoff and it's getting enough thrust that's sustained. Report an error in the passage at 1:01 Highlight the passage at 1:01

1:38 It's very easy to have sporadic. Spikes of inspiration and inspiration. I want to achieve shamatha. No, I'd like to find a new girlfriend. But shamatha would be really cool. Yeah, shama, definitely. Oh, but there's a really good job opening up. You know, it's very easy to get spikes and then they taper off because hedonia comes rushing in. But if one really saturates the mind in those four radical shifts, those revolutions of one's focus of attention, one's attitude. Report an error in the passage at 1:38 Highlight the passage at 1:38

2:13 Then that's enough. Specifically, those four, they come up everywhere. That's enough to give you lift off to escape the gravitational field of your mind, your coarse mind, your mind, your psyche. Report an error in the passage at 2:13 Highlight the passage at 2:13

2:25 And you do really release from that. So you actually have an out-of-mind experience. That is, you're no longer in your mind. It's not Rigpa. But you're actually viewing your mind from outside your mind. Your mind, you know, there's a rising independence upon your brain and all of that. That snowflake that is uniquely your mind. Report an error in the passage at 2:25 Highlight the passage at 2:25

2:47 You're seeing it from outside of it. And that's what you're seeking to do in settling the mind in its natural state. That practice where you're actually observing the mind. That's what you're seeking to do from the very first session. Your best approximation is to observe the mind as if from afar. Dujjom Lingva's analogy is what, like, I think I might have mentioned, like a herder watching his herd out on the plane and seeing the yak moving here and there and the sheep moving there and there. Report an error in the passage at 2:47 Highlight the passage at 2:47

3:14 But the herder is just quiet, just observing. Very attentive. But not controlling, not directing, they're fine. And just observing it. So, it's escaping the confines of this mind, which can be sometimes so claustrophobic in my experience. Close, close, and so all too familiar. Just escaping it, getting out of it. It's not escapism, it's just getting into a larger space. It's like being in a closet for your whole life. Report an error in the passage at 3:14 Highlight the passage at 3:14

3:44 And then, oh, I have a whole house. And so, It is designed to give you enough thrust that you go into shamatha and you continue to achieve it. And if it's not there, then you're going to shamatha retreat and then something else is going to come up. For sure, there's so many other things to come up. Oh, but I could become, I could become this, I could do that, I could have that. And then, whoop, how'd you go? Report an error in the passage at 3:44 Highlight the passage at 3:44

4:10 And then your mind goes, swallows you whole. And so, shamatha then is a retreat. The practice of Shantideva generally, start to finish, whatever method you're doing, starts with focusing on, if you go really crude, starts with focusing on a stick, a stone or a flower. Something really crude, just visually, can you do that? That's the initial baby steps that Padmasa Baba teaches. And then he goes from there. This is the book, Natural Liberation. Report an error in the passage at 4:10 Highlight the passage at 4:10

4:39 He goes from there, just looking at a visual object, thinking, I got it, I'm focusing. Going from there to Shantideva without a sign, he covers all the steps in between. But the whole thing is a retreat. You're retreating from, over the time, you're retreating from everything outside your body, then you're retreating from your body, then you're retreating from your mind, and then you're doing this deep retreat, just going right into awareness and withdrawing from all appearances of all kinds, even the appearances of your own mind, and then you discover relaxation, stability, clarity, you discover shamatha, and welcome to retreat. Report an error in the passage at 4:39 Highlight the passage at 4:39

5:11 So now you've gone very deeply into retreat, into the substrate consciousness, which retreated from the whole desire realm. And all of its allures. All of its allures. So if you don't have a profound disenchantment, we can get enchanted with many of the allures that kind of keep us in the desire realm. Report an error in the passage at 5:11 Highlight the passage at 5:11

5:30 Things that we really like. People, places, prestige, money, all kinds of stuff. And there's kind of hooks all over the place. So we come into the desire realm with a mind that's like Velcro. Report an error in the passage at 5:30 Highlight the passage at 5:30

5:46 And Saṃsāra just has all these hooks. And we just kind of look, look, look. And so in the practice of Shantideva going from Velcro to Teflon, the hooks are still there. They're still beckoning. Come hither, come hither. This will make you happy. No, this will make you happy. And right through it. So it's a retreat. Report an error in the passage at 5:46 Highlight the passage at 5:46

6:10 It's a deep retreat right into that ground. And then we have the Dzogchen, the Dzogchen practice. Which, of course, is inextricably embedded within this triad of view, the meditation and then the way of life. So if you're really being introduced to Dzogchen, you don't just get a method. You're introduced to the view. It may be very concise, it may be very elaborate. Different strokes for different folks, we say. But you are introduced to the view. So the words Rigpa, primordial consciousness and so forth, the one taste of saṃsāra and nirvāṇa, the equal purity of saṃsāra and nirvāṇa, these actually mean something. Report an error in the passage at 6:10 Highlight the passage at 6:10

6:49 The notion that Rigpa is beyond all conceptual frameworks, existence, non-existence, you kind of get that. So you're introduced to the view conceptually, and then your non-meditation practice is imbued with that. It's beneath the threshold. It's not conscious while you're just resting, but it's there. And of course, your view and your meditation are embedded in a way of life that is really conducive to gaining Dzogchen realization, becoming a Vidyadara. Report an error in the passage at 6:49 Highlight the passage at 6:49

7:15 And achieving enlightenment. So the three are always together. You can't have one without the other two. And have them be effective. And so, just methodologically then, just to make this very clear, and that is the awareness of awareness, shamatha without a sign. A lot of people would say, oh, that's Dzogchen. Padmasamatha says, that's shamatha. But it may, especially in that inversion, remember, the inversion release, that may be enough for the very gifted person. Report an error in the passage at 7:15 Highlight the passage at 7:15

7:42 It may be enough to actually cut right through. But that's an exceptional person. And for the rest of us, that's a shamatha practice. And so you're withdrawing, and the whole point of that, as you're withdrawing from all appearances, a retreat, a temporary retreat from all appearances, is to dissolve your mind into the substrate, you've made the retreat from the desire realm, you've made the retreat from your own body, because when you're sitting there, you have no experience of your body, and you have no experience of your mind because you're retreated from it. Report an error in the passage at 7:42 Highlight the passage at 7:42

8:10 And then if you come back, you can actually see your mind as an object. When you're coming out of shamatha, you see. Actually, the body, the experience of the body is quite interesting. When you're resting in shamatha, and then you come out, Tsongkhapa comments on this. It's kind of like, wow, embodied. You actually see it happen, from being disembodied, and then, oh, that must be mine. Report an error in the passage at 8:10 Highlight the passage at 8:10

8:38 I'm embodied. It's like that. And then you lose your body. That is, from your perspective, when you go back into shamatha. Report an error in the passage at 8:38 Highlight the passage at 8:38

8:46 So that's the nature of Shamatha. Whether any type of Shanta method, that's where it culminates in this abstract consciousness. In stark contrast to that, in Rigpa, you'll see, I hope that was clear, I tried to choose my words well, there's no withdrawal. There's no withdrawal. When you're resting in the Dzogchen meditation, the Tekchib meditation, the cutting through meditation, simply resting in non-doing, in not doing the non-meditation meditation, there's no withdrawal. Report an error in the passage at 8:46 Highlight the passage at 8:46

9:14 You're not withdrawing from any of the science. In fact, your awareness is just supernova, just open in all directions. At the same time, it's utterly still. And the activities of the mind are now arising unimpededly. Thoughts, memories, emotions, ruminations, anger, craving, desire, whatever. It's like a hose. Report an error in the passage at 9:14 Highlight the passage at 9:14

9:37 It just flows unimpededly with no intention, no activity whatsoever to restrain it, get it piped down or be nice. Nothing. And that is you're just resting in awareness, and if you cut through, if the view rises up to meet you, or you break through the substrate consciousness to Rigpa, then these are the salient characteristics. Report an error in the passage at 9:37 Highlight the passage at 9:37

10:04 This is important to know, because I think a lot of people get this really mushy here. If you're actually resting in Rigpa, and not simply in resting quietly, In your own stream of mental consciousness within the framework of your mind, which is way up there on the top, surface level. Very easy to do. Just, hmm, okay. Report an error in the passage at 10:04 Highlight the passage at 10:04

10:23 There's Rigpa, right? Probably not. How do you know whether it's Rigpa? I can tell you. And I don't have anything to contribute. I'm telling you what Padmasampala says. You're resting in Rigpa. Well, then you know a number of things that it's not. So all of the things it's not. You know that. Okay. But now what is it? When you're resting in Rigpa, From that perspective, you are seeing all phenomena as empty of inherent nature. That's just how they appear. You see them, you apprehend them, you know them as empty of inherent nature. Report an error in the passage at 10:23 Highlight the passage at 10:23

10:58 Now again, the easy parallel to make this really comprehensible is if you're very lucid in a dream, you see the dream and everything in the dream, including your own presence in the dream, as empty. If you're very lucid, you have to. Otherwise you're not lucid, right? And you don't necessarily have to analyze them to see, you know, do parts and holes analysis. You just see it. You just know that because you're awake. Report an error in the passage at 10:58 Highlight the passage at 10:58

11:23 You're lucid in the dream, right? Similarly, if you're resting in Rigpa, without engaging any analytical meditation at all, if you're resting in Rigpa, you're already there. Because you're viewing saṃsāra from outside of saṃsāra. You're viewing reality from outside of time. It's the fourth time, right? Report an error in the passage at 11:23 Highlight the passage at 11:23

11:43 Outside the framework of space-time, you're viewing all the events of, within space-time, from a perspective outside of space-time, and you're seeing them as empty. You perceive them as empty. They cannot possibly be existing from their own side, and you know that, you apprehend them as such. So, if you don't have that realization, you're not resting in Rigpa. Report an error in the passage at 11:43 Highlight the passage at 11:43

12:06 Secondly, that's not enough though. If you're resting in Rigpa, seeing clearly, you're very lucid. Apprehending, waking reality from the perspective of world. You not only apprehend, see all phenomena, subjective and objective, as empty in nature, but you see them as all equally effulgences, displays, creative expressions of your own pristine awareness. Report an error in the passage at 12:06 Highlight the passage at 12:06

12:34 Now bear in mind, you're in the center of the mandala. You're in the center of your, not just your mind, not just your neighborhood or your country, you're in the center of the universe. Your pristine awareness, you are in the center of your universe. I don't see any way to avoid that conclusion, which means that the entire universe as you are apprehending it, and I mean everything, I mean going back to the Big Bang, 100 billion galaxies, you name it, all of it, the entire universe from your perspective is your universe, and your rikpa is illuminating all of it, your rikpa is the source of all of it, all of it is a creative expression of your rikpa. Report an error in the passage at 12:34 Highlight the passage at 12:34

13:12 Now, if that is true for Bema, then over here, and you're in the center, and everything from your perspective, everything is a display of your Rigpa. Everything. If there are a life on other planets, extremely likely. All those appearances are displays. All those beings, all those objects, all those phenomena out there, they're all displays, empty of inherent nature. Report an error in the passage at 13:12 Highlight the passage at 13:12

13:33 But they're all displays, creative expressions. They're called Rigpetzel. Like displays of the creative energy of Rigpa. And they're all displays of your Rigpa. And then Mel, you're both achieving Vidyada at the same time, Mel looks around and everything, including Pema, including Simon, Rachel, everyone, everyone as appearing to you, consists entirely of displays of your Rigpa. Report an error in the passage at 13:33 Highlight the passage at 13:33

13:59 And they're all empty of inherent nature. But of course your Rigpa is not separate from Pema's. But it's not the same as Pema's, because you're not Pema, and you're not Buddha Shakyamuni, you're not Maitreya. Not the same, not different. And then you point to any sentry being, and every single one is in the center. Report an error in the passage at 13:59 Highlight the passage at 13:59

14:19 And for every sentry being in the center of the mandala, the entire universe and everything in it consists of nothing other than displays of your own pristine awareness, primordial consciousness, Dharmakaya. And from your perspective, they're all equally pure. One taste. Report an error in the passage at 14:19 Highlight the passage at 14:19

14:37 If you have that, then it's Rigpa. You're seeing the one taste of saṃsāra and nirvāṇa, there you do not have any preference for nirvāṇa over saṃsāra, because they're equally displays creative expressions of the one Rigpa. So you do not prefer nirvāṇa over saṃsāra, because they're one taste. So Dingo Kinsir Rinpoche, in his beautiful commentary, which I strongly recommend, it's called Enlightened Courage, to this practice, Seven Point Mind Training. Report an error in the passage at 14:37 Highlight the passage at 14:37

15:07 Enlightened Courage. He called it his final testimony, his final teaching to his close disciples, some of whom I'm sure had been with him for many years. It's a nice short book, by the way. Enlightened Courage. And he comments there. I haven't read it for a number of years now, but I remember a number of points. And he said, when you're coming to the end of the bodhisattva path, You're highly realized, very highly realized, Arya Bodhisattva, coming to the tenth Bhumi, the highest of the Bodhisattva grounds. You're right on the cusp of fully achieving, manifestly achieving, perfect enlightenment of a Buddha. Report an error in the passage at 15:07 Highlight the passage at 15:07

15:43 When you're right there, just right over the cross, right over the line, and then you're a Buddha. When you get that close, he said, you have no preference. You have no preference for enlightenment over saṃsāra. No preference for nirvāṇa over saṃsāra. It's equal taste, equal purity. And then you slip right over and you become Buddha. So qualitatively then, when you're resting in Rigpa, this is, on the surface, looks very similar to simply resting in awareness of awareness. Report an error in the passage at 15:43 Highlight the passage at 15:43

16:18 And yet the shamatha practice of awareness of awareness dissolves your mind, withdraws all appearances, your mind collapses into the substrate consciousness, and you rest in your own microcosm. It's not a small space, but nevertheless it's only your space. Of your substrate, and you rest there in bliss, luminosity and non-conceptuality, and you're treading water in the ocean of saṃsāra. It's very nice water, tropical water. Report an error in the passage at 16:18 Highlight the passage at 16:18

16:41 It's very nice water, you know. But you're still treading water. Because you can remain there for a thousand years, and if you can live that long, you'll be the same at the end of the thousand years as you were the beginning. And it's blissful the whole way. It's not like any of the hedonic pleasures, that after a while they just wear out and want to do something else. Well, you don't want to do anything else. Report an error in the passage at 16:41 Highlight the passage at 16:41

17:01 I mean, you can be quite satisfied there. But you're treading water. You're going nowhere. So it's a retreat. And the whole idea of retreat, like in a military paradigm, the whole point of retreat is to retreat, recoup, restore, re-envision, re-strategize, get your act together, and then advance. Time for an expedition. Time for an expedition. After you've retreated, for heaven's sake, don't just keep on retreating. If you are, then you're a sissy. No military man wants to be called a sissy. Report an error in the passage at 17:01 Highlight the passage at 17:01

17:32 Or even the military women don't want to be called sissies. Maybe even that's worse. So then you're a sissy. You're a Dharma sissy. Report an error in the passage at 17:32 Highlight the passage at 17:32

17:42 So retreat is a preparation for advance. Retreat is preparation for expedition. And it's coming back to the world of appearances. But an expedition, exped, means getting your feet out. An expedition means getting your feet unstuck from the ruts, the old patterns, the old habits that you are in, and doing it all afresh in a new way. Report an error in the passage at 17:42 Highlight the passage at 17:42

18:03 That's an expedition. So you come back to the world of appearances and you come back with this military campaign of Vipassanā to cut the roots of delusion, hostility and craving and view reality in a radically different way. To view reality as it is, in fact, empty of inherent nature but all phenomena arising in mutual interdependence. And then that's the expedition which frees you. Report an error in the passage at 18:03 Highlight the passage at 18:03

18:32 You win. You're a conqueror. You're an arhat, which means a conqueror, when you completely overcome your mental afflictions. So the retreat is a preparation for and then supports the expedition. And beyond that, the realization of emptiness, the emptiness of all of saṃsāra, the emptiness of emptiness itself, that even nirvāṇa is not inherently existent, then you have profound realization of emptiness, when you realize even the emptiness of emptiness. Report an error in the passage at 18:32 Highlight the passage at 18:32

19:00 But you still haven't realized Rigpa. Not necessarily. You have not realized. So for that you need Dzogchen or Mahamud or other practices to go beyond this magnificent, awesome realization of the emptiness of all phenomena and how they do arise in mutual interdependence. Then you go into the non-meditation to view that same world that is empty of inherent nature, to view it from the perspective of Rigpa, outside of time. Report an error in the passage at 19:00 Highlight the passage at 19:00

19:29 Outside of time. So that's a little bit how these two relate. The awareness of awareness is a withdrawal into the substrate consciousness, resting in Rigpa. If you cut through, so you start by just resting in your consciousness, your flow of mental consciousness of your samsaric mind. You start there. And then you may, through shamatha, you may drop down to the substrate consciousness, but then you drop down to the vipassanā, returning to the world of experiences, seeing the emptiness of inherent nature and the emptiness of your own awareness, and then you cut through to Rigpa. Report an error in the passage at 19:29 Highlight the passage at 19:29

20:05 And then you see all phenomena as empty of inherent nature and all arising equally as utterly pure, primordially pure and displays in your own Rigpa. So that's a little synopsis. So nowadays, I want to be clear, because it often gets smudged. So sometimes people speak of nature of mind, nature of mind. Report an error in the passage at 20:05 Highlight the passage at 20:05

20:27 What are you talking about? That's easy to say, nature of mind. What are you doing? I'm meditating, nature of my mind. Good. What's that? Report an error in the passage at 20:27 Highlight the passage at 20:27

20:36 And let's just review it very quickly and then we'll get back to the text. But know thyself is an aphorism that is meaningful on many different levels. So every person's mind is unique. Every person's personal history is unique. And so therefore every person's mind is unique. It has to be. Nobody has your background. Report an error in the passage at 20:36 Highlight the passage at 20:36

20:56 Nobody is sitting where you are right now. That already makes you unique. Because right now your mind is being configured from the position of your chair. And nobody else is sitting there. Report an error in the passage at 20:56 Highlight the passage at 20:56

21:07 She's not big enough. And so knowing thyself or knowing your mind, well that certainly includes knowing your mind, you know, in terms of mental afflictions which are more predominant, in terms of the virtues which arise more easily. Just knowing what's the landscape, what's it like having this particular mind that happens to be yours, because it is yours, doesn't belong to anybody else. You're stuck with it until you're not. Report an error in the passage at 21:07 Highlight the passage at 21:07

21:33 And so knowing the nature of mind, It means on the superficial level, well, for example, settling the mind in its natural state. You're going to get to know your mind very well that way. You're going to see bursts of faith and compassion. You're going to see bursts of passion and lust. You'll see greed. You'll see boredom and dullness. You're going to see paranoia. You're going to see the whole bandwidth. Report an error in the passage at 21:33 Highlight the passage at 21:33

21:57 Do this long enough. Do this many, many hours a day or for weeks and months. You're going to get to know your mind very, very well. And you'll get to know your mind, which is not the same as anybody else's mind. With all the spikes, the upheavals from your past, emotions, memories and so forth. In terms of know thyself, know your mind, that settling the mind is natural state. It's really the cat's meow. It'll really let you know. Report an error in the passage at 21:57 Highlight the passage at 21:57

22:22 And you'll know this mind, but you will not know Pema's mind, you'll not know Claudio's mind, you'll not know Tony's mind. Because there, unless you're clairvoyant or something like that, then you don't really have access to anybody else's mind. But at least you have one sample. And then knowing, this is so enormously useful for developing compassion and so on. If you see, as the mental afflictions rise, you let it go into free flow, and you see the mental is not incoming, like artillery coming in, and anger coming in, and jealousy, and greed, and lust, and low self-esteem, and arrogance, and incoming, incoming. Report an error in the passage at 22:22 Highlight the passage at 22:22

22:56 It's like World War I, just boom, boom, boom, you're hunkering down, you know, trying not to get blown away. Then you'll see what it's like. When the mind is afflicted, you'll see what it's like to be fused with, because you're not going to do this practice perfectly. Nobody does that as far as I know. Report an error in the passage at 22:56 Highlight the passage at 22:56

23:13 When you do this practice, you know what you're supposed to do. Observe it all without distraction, without grasping. And what's going to happen? You're going to get really distracted and enter into a lot of grasping. That's what's going to actually happen. And then gradually, gradually get over it. But until you're over it, you'll know exactly what it's like to be abducted. Report an error in the passage at 23:13 Highlight the passage at 23:13

23:31 Kidnapped, carried away, thrown in the boot and driven off at 60 miles an hour by the mental fictions come up. And you're going to know how uncomfortable that is. And you're going to know exactly that you didn't choose that. Report an error in the passage at 23:31 Highlight the passage at 23:31

23:41 You didn't choose to have the mental fictions come up and put chloroform over your face and then pass out and then you wake up, where am I, where am I? You'll know how helpless you were. Report an error in the passage at 23:41 Highlight the passage at 23:41

23:54 And so knowing that, you didn't choose to become greedy. You didn't choose to become any of these things. Anymore than anybody chooses to get kidnapped, it happens. So then, on that basis, number one, you can start feeling compassion for yourself. Report an error in the passage at 23:54 Highlight the passage at 23:54

24:10 Because you didn't choose to be mean or arrogant or irritable or any of the other disgusting things we bring to light. You didn't choose that. It happened to you. And you can see it so clearly when you're resting, minding your own business, and then suddenly... So Report an error in the passage at 24:10 Highlight the passage at 24:10

24:29 what can you do with your poor guy? I'm on your side. I'm here to help. You've been through a lot, haven't you? You really can feel compassion for yourself. Not self-pity, because that doesn't go anywhere. But I want to help. I really want to help, because you're in really bad shape. And when you see that for yourself, that you're really worthy of compassion. Report an error in the passage at 24:29 Highlight the passage at 24:29

24:54 No wonder the Buddhists feel compassion for you. What else would they feel? If you can feel that for yourself, then when you come out of meditation and you see somebody else, and you see, very jealous. Very arrogant, very mean, very greedy, very manipulative, very stupid, and so forth. Rather than being up on high, oh, me, I'm so high. Report an error in the passage at 24:54 Highlight the passage at 24:54

25:17 You say, man, I get it, friend. I've been there. Still there. And you sympathize. Rather than being judgmental, you just sympathize. It's like I had swine flu once, you know, I had it about two months, and then I see somebody else with swine flu. I know where you've been. I've been there. You don't look down on people with sign clue. That'd be crazy. But you know how unpleasant it is. And so that's know thyself on that crystallite version, that conditioned, configured thing, configuration of consciousness that you call your mind. Report an error in the passage at 25:17 Highlight the passage at 25:17

25:54 That's a big deal. And that provides you with a cognitive basis of knowing what's it like when the mind is afflicted. What's it like when a wholesome mental state comes up, a virtue comes up, and it's like, you know, bubble bath. You know, it's just so, it's bubble bath with honey in it. Or, it's like bathing, he said this of Shamatha, Mipama Rinpoche said, it's like bathing in, I've never tried that, I don't think I really want to, but I guess it'd be nice. Report an error in the passage at 25:54 Highlight the passage at 25:54

26:25 But in any case, you know what it's like when wholesome mental states come up. And you know it's nothing to be proud of, it's just like way, you know, something to rejoice in. But not to be proud of, if you're very generous, you're kind, you're compassionate, and so forth and so on. Nothing to be proud of. Like the Dalai Lama said, you're enjoying a good meal. Report an error in the passage at 26:25 Highlight the passage at 26:25

26:43 Enjoy. But you're now superior. Just enjoy. And so that's a bandwidth of know thyself. And it's really, really useful. Creating this cognitive basis for empathy. And then for love, for compassion, for empathetic joy, for equanimity. That's it. That settling the mind is really found. That we're just not likely to be judgmental towards other people when we've learned how to not be judgmental to ourselves. But discerning, recognizing wholesome and unwholesome, and knowing how really delightful and warm and fruitful and enriching this is, and this one's just a pain. Report an error in the passage at 26:43 Highlight the passage at 26:43

27:21 And so recognizing that, know thyself. And then when you've gotten to know the territory very well, you might be quite content to say, good, I think I know enough. And just let the show dissolve. Report an error in the passage at 27:21 Highlight the passage at 27:21

27:36 Just go into awareness of awareness. Like, mind, it's been nice. Nice seeing you. Bye. I just dissolve into the substrate consciousness. And then know myself. And I say, oh, this is the basement. This is the ground. So that's a deeper level of knowing myself. That's the deep retreat, right? We're drawn from the whole of the desire realm into this pristine stillness. Blissful, luminous, non-conceptual. You come out, back to the world of appearances, to engage in the practice of Vipassanā. Report an error in the passage at 27:36 Highlight the passage at 27:36

28:07 And with regards to the emptiness of all phenomena, to be sure, but the most important thing is to come right back. Expedition, but coming back to the appearances, the impulses, the activities of your mind. But now, not simply seeing how irritable am I, how greedy and so forth, but now coming back in this expedition, not only not to identify with these many mental activities, impulses, but to see their empty nature. Report an error in the passage at 28:07 Highlight the passage at 28:07

28:34 The empty nature of your mind, your awareness, all mental impulses, mental addictions, virtues, the whole bandwidth, seeing the emptiness of all of these and then of course the emptiness of all that is apprehended. And that's an expedition. Now you see phenomena differently. You apprehend them differently. That's an expedition. You get out of the ruts where your feet were stuck in reifying everything. Report an error in the passage at 28:34 Highlight the passage at 28:34

28:58 And this is enormously freeing. So that's nature of mind. Nature of mind is knowing the nature of your own individual mind. It's knowing the nature of your mind in terms of apprehending substrate consciousness, the ground of your awareness. Now you know at a much deeper level. This too is your mind, not somebody else's. It's your mind. And then coming out and apprehending the empty nature of your mind, the empty nature of the substrate consciousness. Report an error in the passage at 28:58 Highlight the passage at 28:58

29:22 That's knowing. That's nature of mind. You already have three levels. Superficial level, your mind. You're an interesting psychologist. You'll talk about it with a psychologist. I'm feeling very moody these days. I'm feeling very depressed. I'm feeling quite anxious. Talking about that bandwidth and trying to heal it. Report an error in the passage at 29:22 Highlight the passage at 29:22

29:37 So there's that one. There's a substrate consciousness. That's nature of mind. There's the emptiness of your mind and the emptiness of the substrate consciousness itself. That's nature of mind. Now we have three levels and then there's Rapa. Four levels. That's nature of mind. So it's important not to complete those. Report an error in the passage at 29:37 Highlight the passage at 29:37

29:56 Often those distinctions are not made very clear. And if you, and Padmasambhava, in text after text revealed by Dujim Limba, he says again and again and again, if you conflate these, if you blend these, confuse them, fuse them together, you're blocked. You will not, you will not go deeper. Because you'll think you're already there. And this can happen for people who just sit down with hardly any notion of the view, you know, and they just sit down and say, I'm going to practice objim. Report an error in the passage at 29:56 Highlight the passage at 29:56

30:30 No view. No shamatha. No understanding of the mind and how it works. No understanding of emptiness. But they're, well, I'm just sitting here doing nothing. That's what they said to do. I understand Tsokshin. Pretty simple. Tsokshin's simple. It's kind of sitting, doing nothing. I think I did that before, but I'm going to do it again. Report an error in the passage at 30:30 Highlight the passage at 30:30

30:51 This is pretty easy. I'm glad this is the pinnacle of all I put it on. I really like this, because it's really, really not hard at all. So you're just sitting in the overheated, Amoeba-ridden jacuzzi of your mind. I'm Report an error in the passage at 30:51 Highlight the passage at 30:51

31:14 thinking you're practicing something. So some clarity can be useful there. Report an error in the passage at 31:14 Highlight the passage at 31:14

31:24 All of this is relevant to the next one, the next aphorism, because we are now going into very deep waters as we're seeking to, again, radically shift our perspective on what's happening in our daily lives. So this is, again, we don't have to go into retreat. We don't have to adopt a certain posture here. Report an error in the passage at 31:24 Highlight the passage at 31:24

31:46 Because the whole point is transforming adversities. Well, you don't have to go looking for them. They'll find you. Report an error in the passage at 31:46 Highlight the passage at 31:46

31:56 And you don't need a special posture. You can be standing, you can be lying on your side, you can be picking your nose. You'll come. No special posture. And so when they come, how do you transform them so they actually nurture, sustain you, help you and serve as aids to your path? Well, we have these ones. He gave a very short account of transforming by way of relative bodhicitta. Report an error in the passage at 31:56 Highlight the passage at 31:56

32:19 And then ultimate bodhicitta, well, I'm going to say, he's just referring to Rigpa. I'm going to say, that's going to be my interpretation. Because it just seems the most meaningful one and the most obvious one. How do you do this from the perspective or relative to Rigpa, ultimate bodhicitta? Viewing reality from that perspective. Report an error in the passage at 32:19 Highlight the passage at 32:19

32:37 How then? Because adversity still arises. There were many great Dzogchen masters in Tibet when the genocide occurred. One of them was Gyatran Rinpoche, one of his root lamas. Report an error in the passage at 32:37 Highlight the passage at 32:37

32:52 He was, he was indeed, he was one of the five emanations of Dujum Lingma. So, awesome, awesome. And his Lama called him in one day. This was before the uprising, before any of the real brutality came in, really intense. And he called Gautra Rinpoche in, a very close disciple. And he said, okay, Rinpoche, this place is going to turn into hell. Report an error in the passage at 32:52 Highlight the passage at 32:52

33:14 And I want you to get out. You don't need to go through this. I want you to get out. And you're going to go down to India. Report an error in the passage at 33:14 Highlight the passage at 33:14

33:23 And you're going to go to the West. And you're going to meet a woman. And she's going to be very, very helpful to you. You're going to have a very strong relationship with her. She'll be very helpful to you. Report an error in the passage at 33:23 Highlight the passage at 33:23

33:33 And you're going to have a close relationship. And so, in fact, it would be better if you gave back your precepts now. Because it would be awkward if you're a monk and this is a woman. And so give back your precepts now. Because this relationship is coming. And you'll meet up with her. She'll be very helpful to you. Very close relationship. Report an error in the passage at 33:33 Highlight the passage at 33:33

33:51 Very meaningful relationship. And then you'll be doing many good things. But get out of Tibet now, because it's going to be really bad here. And then all of that happened. And the woman is one of my oldest friends. She's a gorgeous, beautiful woman in every way. Beautiful woman. We've been friends a long time. So she still was wrapped in Rinpoche as his attendant. Report an error in the passage at 33:51 Highlight the passage at 33:51

34:13 She's married to somebody else at this point. But they're very close, and she has served them terrifically well. I'm happy to say her name. Her name is Sangyikandro. One of my oldest honor friends from 71. Report an error in the passage at 34:13 Highlight the passage at 34:13

34:23 So she's still there attending to Rinpoche. Utterly dedicated practitioner, really wonderful practitioner, outstanding translator. In any case, all that came to pass, just exactly as his Lama said. But then Gatotamache, before heading out, he said, but what about you? Won't you come? Won't you come also? Won't you get out? And the Lama said, no, I have the karma to stay here. So he stayed. Report an error in the passage at 34:23 Highlight the passage at 34:23

34:48 He was captured and he was killed. He was actually dragged by, the communists tied him to a horse and then beat the horse. Until he was killed that way, being dragged behind a horse. So we would call that adversity. And for him and for anybody else, yeah. From that Lama's perspective, don't be so fast. From his perspective, we can't imagine. Report an error in the passage at 34:48 Highlight the passage at 34:48

35:18 So, Report an error in the passage at 35:18 Highlight the passage at 35:18

35:29 but relative to Rigpa. Report an error in the passage at 35:29 Highlight the passage at 35:29

35:35 So, here's the next aphorism. By meditating on delusive appearances as the four embodiments. Dharmakaya, Sambhogakaya, Nimanakaya, Svabhavakaya. Classic Mayana Buddhism. That runs through all of Mayana Buddhism and all of Vajrayana and all through Dzogchen for manifestations, for aspects, for embodiments of enlightened existence and enlightened being. Report an error in the passage at 35:35 Highlight the passage at 35:35

36:10 So how do we transform adversity as an aid to spiritual path? Report an error in the passage at 36:10 Highlight the passage at 36:10

36:22 That whatever comes up, we see them now, approximating, emulating or simply seeing from the perspective of Rigpa all appearances as aspects or expressions of Dharmakaya and so on. So the classic interpretation here, I'm going back to a very ancient commentary, is first of all, you'll see in, this is on page 26, B and number 3. Report an error in the passage at 36:22 Highlight the passage at 36:22

36:51 The absence of inherent existence for everything, including your own mental afflictions, is the Dharmakaya. So bear in mind, this is a practice not for some person who's already achieved enlightenment. If you achieve enlightenment, you don't need to practice anymore. You're enlightened. This is designed for a person. Report an error in the passage at 36:51 Highlight the passage at 36:51

37:08 Who optimally would have supercharged their consciousness with the four thoughts, achieved shamatha, achieved vipassanā, tapped into rikpa. And so you actually can view reality, but you're not finished yet. Mental addiction still come up. You're still on the path. You're still a work in progress, as they say. That's specifically what this is designed for. Report an error in the passage at 37:08 Highlight the passage at 37:08

37:28 So if you're a Buddha, you're too advanced. If you haven't done any of the preceding, this is going to be more theoretical. It can sound like an intellectual trip or something. But if you've done the preparation, you've gotten here, then you simply do what he's saying here. So how are you viewing using ultimate bodhicitta, which, of course, entails some insight into the emptiness of inherent nature, but also viewing from the perspective of Rigpa? Report an error in the passage at 37:28 Highlight the passage at 37:28

37:54 Well, you view all phenomena, you view the absence of inherent existence of everything, including your own mental afflictions, and that absence of inherent existence of all phenomena, that is the signature. The expression of Dharmakaya. So, mo ranjima dupa, the essential nature, the absence of inherent nature, this corresponds to Dharmakaya. Report an error in the passage at 37:54 Highlight the passage at 37:54

38:25 mo ranjima dupa, the essential nature empty of, unestablished, as having any inherent nature. So as you are attending to viewing phenomena, And that's all the phenomena around you, but also any mental afflictions that come up. Because they'll still come up. You're not yet a Buddha. They'll still come up. When you see them come up, you see their emptiness of inherent nature. Report an error in the passage at 38:25 Highlight the passage at 38:25

38:48 And in so doing, from this perspective of rikpa, so we're deep waters here, you are viewing even your own mental afflictions as expressions of Dharmakaya, seeing their empty nature. But bear in mind, if you're viewing from rikpa, it's more than seeing. They're empty of inherent nature. You're seeing, there's five classic ones, delusion, craving, hostility, pride, and envy, five poisons. Report an error in the passage at 38:48 Highlight the passage at 38:48

39:19 That's a nice sampling. You're seeing these coming up, but as they come up, you not only see them as empty of inherent nature, but you're viewing them from the perspective of Rigpa. So they're not only empty of inherent nature, which they can't harm anyone, But you're seeing them actually as pure effulgence, effulgence is creative expressions of your own primordial consciousness. They're not just empty, they are in fact displays of, from your perspective, they're displays of primordial consciousness, displays of Buddha mind. Report an error in the passage at 39:19 Highlight the passage at 39:19

39:51 How do they appear to you? How do they appear to you? And delusion manifests as one of the five primordial wisdoms or facets of primordial consciousness. Delusion, from that perspective, is not toxic, it's not a mental affliction. From this perspective, it's seen as the primordial consciousness of Dharma Datu, of ultimate reality. Report an error in the passage at 39:51 Highlight the passage at 39:51

40:15 Craving or attachment arises, and from this perspective, you see it as the primordial consciousness of discernment. Anger comes up, from this perspective, is seen as mirror-like primordial consciousness. Pride comes up, it manifests as the primordial consciousness of equality. And envy comes up and you perceive it as the primordial consciousness, all accomplishing primordial consciousness. So up here, they may manifest, they'll look like, if you were viewing the same ones, if you got in the elevator and went up two stories and viewed those mental fictions from the perspective of mind, you'd see envy as envy and they all hurt. Report an error in the passage at 40:15 Highlight the passage at 40:15

40:57 They're all afflictive. They all upset you, disturb the equilibrium of the mind. From that perspective, they are toxins. So apply the antidotes, you know, help, help, help. If you view, let's just take three of them, if you view anger, that mental addiction, anger, hatred, hostility, if you view that from the perspective of the substrate consciousness, you see it as luminosity, intensity, luminosity. Report an error in the passage at 40:57 Highlight the passage at 40:57

41:23 From the substrate consciousness, if you view craving, craving, intensity. Did I say hostility? I hope I did. Hostility you see as luminosity. Yeah, that's what I said. You see craving, the second one, craving, attachment, greed, you see that one coming up and you see that as bliss from the perspective of substrate consciousness. Report an error in the passage at 41:23 Highlight the passage at 41:23

41:42 That's just bliss from that perspective. And then you see delusion coming up and from the substrate consciousness you see that as non-conceptuality from the perspective of the substrate. Now come right back up, come up to the third floor. And you see delusion is delusion, hatred is hatred, and craving is craving, and they just make a mess of everything. They're the root of all suffering. But see, the same impulses from a deeper perspective, where they're not toxic yet. Report an error in the passage at 41:42 Highlight the passage at 41:42

42:09 From this perspective, they're not toxic. So you just see them coming up as bliss, luminosity, and unconceptuality. These same three, from the deepest level, Rigpa, delusion seen as primordial consciousness of Dhamma Datu, Craving as primordial consciousness discernment and hatred mirror like primordial consciousness. Facets of Buddha mind. So you can imagine this would be very transformative. Report an error in the passage at 42:09 Highlight the passage at 42:09

42:34 You see what would otherwise be toxic or simply neutral, bliss, luminosity and non-conceptuality are just neutral. And here you see them as displays of Buddha mind, Dharmakaya. You see it's Dharmakaya. That's called deep transformation. So, that's Dharmakaya. Then we move on. Bottom of the page, 26. That which is unborn is unceasing, and that unceasing luminosity is Sambhogakaya. So phenomena, all phenomena, outside, inside galaxies, elementary particles, thoughts and so forth, all of them without exception, they are all equally empty of inherent nature. Report an error in the passage at 42:34 Highlight the passage at 42:34

43:15 None of them have any privileged status, including Dharmakaya itself. Dharmakaya is also empty of inherent nature. They're all equally empty, but they're all appearing. Whether it's more abstractions like justice or beauty or mathematical laws, or they're appearing like colors and sounds and so forth, they're all appearing, they're all illuminated. Report an error in the passage at 43:15 Highlight the passage at 43:15

43:36 They're appearing, they're manifesting. And what is the very nature of that luminosity? What makes them appear? And that's Sambhogakaya. Sambhogakaya is the luminosity of Dhanakaya. It's the luminosity, the brightness, that which manifests. So the essential nature is empty. That is Dharmakaya, the manifest nature is luminosity, and that corresponds to Sambhogakaya. So then you see all phenomena as empty of inherent nature, seeing Dharmakaya. Report an error in the passage at 43:36 Highlight the passage at 43:36

44:06 You see them all as luminous, as appearing, and you see the luminosity itself as an expression of Sambhogakaya. All appearances, without exception, and equally so. That's the luminosity, that's Sambhogakaya. And then we move on. Report an error in the passage at 44:06 Highlight the passage at 44:06

44:24 That which is unborn and unceasing is also non-abiding. And that non-abiding-ness is the Dharmakaya, not Nimanakaya. That which is unborn is unceasing. And therefore, if it's not born and it's not ceasing, then it's not really there. Non-abiding means. If it didn't really come up, if it didn't really substantially, inherently come into being, and if it doesn't really inherently go out of being, Then it's not really there in the middle, right? And so that non-abidingness is Namanakaya. And D.K. Report an error in the passage at 44:24 Highlight the passage at 44:24

45:01 R. always refers to Dingo Kinza Rinpoche. And I'm drawing from his commentary, Enlightened Courage. The empty reflection-like nature of the phenomena is the Namanakaya. Report an error in the passage at 45:01 Highlight the passage at 45:01

45:16 The empty reflection-like nature. So, all appearances being like the reflection of the moon and the water. Like mirages, like reflections in a mirror, appearing and yet not really there. Report an error in the passage at 45:16 Highlight the passage at 45:16

45:33 The metaphor is very powerful, actually. The moon and the water, for example. The moon in a kind of utterly still pool of water. And let's imagine a full moon. And then you look down into the pool of water, and there you see the moon. And you can see it just about as clear. You look up there, look down there. If it's a pure, pure, utterly still moon, it looks pretty much the same. Report an error in the passage at 45:33 Highlight the passage at 45:33

45:54 Really, the spitting image. So there it is. And they're both bright. If it's really bright, it might make you squint a little bit. So you're looking down into the water there, and there's the moon. It's so completely clear. You can see the formations, the patterns and so forth on the moon. And you're looking down there at the moon. Let's say the surface of the water is right there in front of you. Let's say two or three feet away. There it is. And there's the moon. You can see it. Report an error in the passage at 45:54 Highlight the passage at 45:54

46:20 You can photograph it too. You can photograph the moon. Sure. The reflection is there, right? And so, if there are any photographers in the room, So if you'd like to take a photograph of the reflection of the moon in the water, Report an error in the passage at 46:20 Highlight the passage at 46:20

46:35 you know you can do it. I mean, it's really there, right? And so if you're a photographer and you'd like to get that moon to be in perfect focus, and the surface of the water, let's say, is three feet away, and you have one of the manual lenses, you actually adjust the focus yourself, and you can see it down to maybe two feet or so, that's as close as you can get. Report an error in the passage at 46:35 Highlight the passage at 46:35

46:55 But let's say it's three feet away, the surface of the water is three feet away, and you can focus down to two. But of course you can spin it and it goes out to infinity, like that. So if you'd like to get this moon in very clear focus and you're doing manually focusing the lens, if you didn't look through the viewfinder, how would you set the focus? Report an error in the passage at 46:55 Highlight the passage at 46:55

47:19 Would you set it at three feet or six feet? Where would you set it to get the moon in focus? Report an error in the passage at 47:19 Highlight the passage at 47:19

47:28 One says infinity. The moon's right there. Would you set it at infinity? Or would you set it at three feet? Yeah? Three feet? How many three feeters? Report an error in the passage at 47:28 Highlight the passage at 47:28

47:44 How many infinity? How many don't have a clue? Report an error in the passage at 47:44 Highlight the passage at 47:44

47:51 Well, this is clearly an empirical question. And I tried it years ago when I was 20. I discovered. I did it. Because I had an old exacta. No, it was a canon. I was fairly serious about photography back then. And I did exactly that. I was looking at reflections in a pool of water. And I found out the right answer. Because, of course, You can find out. This is a very answerable question. Infinity. The camera lens is telling you, it's a machine, of course, with a lens. Report an error in the passage at 47:51 Highlight the passage at 47:51

48:19 It's telling you, if you want, let's anthropomorphize the camera, if you would like this image to be in focus, then focus on infinity. Take the picture and I'll prove you right. It will be in focus if you focus on infinity. If you focus on three feet, the ripples on the surface of the water will be in focus. Report an error in the passage at 48:19 Highlight the passage at 48:19

48:40 And the moon will be totally out of focus. So what your camera lens is telling you, again, anthropomorphizing the camera, the camera is telling you, and your photo, when you photograph it, and then it comes out in perfect focus, is that infinity, which is really more like 237,000 miles away, give or take, you know, but the lens doesn't tell you 237,000, infinity is good enough. Report an error in the passage at 48:40 Highlight the passage at 48:40

49:05 It's telling you that a very long distance away, let's say practically speaking, infinity, That's where the image is, because that's where it comes into focus. Not at three feet. It's totally out of focus then. So the camera lens tells you, and it confirms it when you take the photo, and the moon is in perfect focus at infinity. Report an error in the passage at 49:05 Highlight the passage at 49:05

49:24 It tells you there at infinity, or 237,000 miles away, which is just how far the moon is. But in this direction, the moon's up there, and down there, beneath the surface of the water, and on the far side of the earth, which is much shorter than... 237,000 miles. Way down there, there's an image and your camera just got it in focus. Click. Report an error in the passage at 49:24 Highlight the passage at 49:24

49:49 And so there's empirical evidence, right? I mean, cut and dry. The image is 237,000 miles that away. Does anybody really think there's an image down there? That if you run around the world to the opposite side and then head it off roughly 220,000 miles. That you would actually see the image and you'd come close. There's that image I was photographing way back there. Wow! It appears and it's not there. Report an error in the passage at 49:49 Highlight the passage at 49:49

50:19 It appears and you can photograph it. And it has causal efficacy. I mean, it shows an imprint on the film, back when we had film. It has causal efficacy. You look at it, it's striking, photons are striking your retina. Basically the same as the photons coming from the moon. The retina doesn't make any difference. Report an error in the passage at 50:19 Highlight the passage at 50:19

50:37 So it has causal efficacy, it appears, you can photograph it, it arises independent upon causal conditions, it has causal efficacy, it is 237,000 miles away, because that's where it's in focus, and nowhere else, and it's not there. Report an error in the passage at 50:37 Highlight the passage at 50:37

50:55 That's true of everything. Causal efficacy, you're there, you're there, you're there, you can interact, interact with me, interact with other people, you can do all these kind of things, you arose independent upon causal conditions, you influence other phenomena, and you're not there. Report an error in the passage at 50:55 Highlight the passage at 50:55

51:14 And if you look, you'll see what I'm saying. Look for yourself. Go ahead. See if you find something that I don't find. You appear to be there. And even your body. Your body appears to be there. That's for you. I poke you on the arm. Oh, you've got a body, body. Except for when I'm picking up his tactile sensations and not body. And then you can look and see if you can find your body. You'll find a whole bunch of appearances that are not a body. Report an error in the passage at 51:14 Highlight the passage at 51:14

51:45 Tactile sensations are not a body. Visual perceptions are not a body. Sound is not a body. So who's ever seen a body? All you've seen are sensory impressions, none of which are a body. So that's what he's getting at here. That's mnemonikaya. All appearances are like the reflection, like the reflection of the moon and water. Report an error in the passage at 51:45 Highlight the passage at 51:45

52:10 That's mnemonikaya. And see that, and that shifts everything. And then finally, the non-inherent nature of all phenomena. As they are not established in any of the three times. So we have a non-inherit nature, that's Dharmakaya. But now not established, not really present in, the past, present or future. Report an error in the passage at 52:10 Highlight the passage at 52:10

52:34 You don't find them in the past, of course the past is gone. You don't find in the future, it hasn't happened yet. But by the time you identify something in the present, it's already in the past. Report an error in the passage at 52:34 Highlight the passage at 52:34

52:47 And so what exactly do you find in the present that's actually really there from its own side in some truly existent present? Report an error in the passage at 52:47 Highlight the passage at 52:47

52:56 And time itself is not inherently existent. Therefore, nothing is located inherently in the past, present or future. And there's some incredible scientific corroboration of this. I mean, it's mind-boggling. And it's mainstream, incontrovertible scientific discovery. It's called the delayed choice experiments. And they've been done in the 20th century, 21st century. Report an error in the passage at 52:56 Highlight the passage at 52:56

53:20 And this isn't even debated. It's so well-known among people who know quantum mechanics, quantum cosmology. Quantum mechanics is enough. But you can have, you might recall that when you're measuring light, you can measure it as a wave or as a particle. And you know that your very active measuring it determines whether it's a wave or particle. Well, it turns out, it's called the late choice experiment, that you can have a beam of light coming from another star, traveling, traveling, traveling, traveling through space. Report an error in the passage at 53:20 Highlight the passage at 53:20

53:53 And it may follow this trajectory. I can't give the details right now. But it may follow this trajectory or that trajectory. Report an error in the passage at 53:53 Highlight the passage at 53:53

54:03 But you don't know until you've measured it the quality of the light that travels to you. You don't know until you've measured it. But if you do measure it in this way, it is this. And if you measure it in that way, it's that. And the act of measurement shifts the light from a superposition state, a mere potentiality, into an actuality. Report an error in the passage at 54:03 Highlight the passage at 54:03

54:22 In short, you can look this up on Google. I'm sure you get material. But it shows that the act of measurement... Includes not only the light that just struck your measurement system, it goes retrospectively back in time. And it influences what already occurred before the measurement took place. Report an error in the passage at 54:22 Highlight the passage at 54:22

54:42 It's delayed choice that your active measurement crystallizes, makes manifest, makes real, not only that which is in the present, but actually influences what took place in the past. Report an error in the passage at 54:42 Highlight the passage at 54:42

54:58 It's very, very weird. And it's not New Age physics. I know some of the people who have done the world, you know, Anton Seinlein is right there at the top of the peak. It's incredibly refined, sophisticated. But they're saying actions in the present can actually influence the past. Which means, it just has to mean that time is not inherently real. Otherwise it would have really happened before you measure it. And it would have been this or that. But it's not. Report an error in the passage at 54:58 Highlight the passage at 54:58

55:23 You make the measurement and then it was that or it was that. Let alone the future, of course. The future is all jello, undetermined, not crystallized. So, this is it. You can view this if you're viewing from Rigpa. That you see that none of these phenomena are inherently real as past, present or future. Report an error in the passage at 55:23 Highlight the passage at 55:23

55:45 They're not established in any of the three times. And seeing that is viewing phenomena from the perspective of Rigpa from the fourth time. And this Vavavakaya is said to be the indivisibility of Dharmakaya, Sambhogakaya, Nemanakaya. Indivisibly viewing phenomena. As empty of inherent nature, as luminous by nature, but luminous as in the luminosity of Sambhogakaya, which is the luminosity of Rigpa. Report an error in the passage at 55:45 Highlight the passage at 55:45

56:15 As unabiding, unceasing, nowhere located. Nowhere located in space. Nowhere located in real space. Nowhere. That's Numanakaya. And nowhere located in time, and that's Svabalakaya. That will take the adversity out of adversity really powerfully. And not only neutralize it, but enhance and empower your realization. Report an error in the passage at 56:15 Highlight the passage at 56:15

56:48 So that's deep. I Report an error in the passage at 56:48 Highlight the passage at 56:48

56:59 told that story about Gyatron. There was a reason. I know there was a reason. I just can't remember what it was. Report an error in the passage at 56:59 Highlight the passage at 56:59

57:09 Okay. Well, let's take a break. Let's come back a quarter to the hour. We'll go right back to practice. Report an error in the passage at 57:09 Highlight the passage at 57:09