Tsoknyi Rinpoche "Advice on the Path" Teachings given at Swyambunath, Katmandu, May 200 !

ood mo"ning, # wou$d $ike to begin the teaching with a sho"t meditation% Then you can ask some &uestions% 'ut (i"st, p$ease b"ing you" "$ung" down, be$ow the nave$% # have been teaching )este"ne"s (o" about *+ yea"s% #n the beginning # didn,t "ea$i-e that )este"ne"s have so much "$ung"% ".ung" and c$a"ity a"e connected, the c$a"ity/mind% Tibetans in the east don,t have so much c$a"ity0 so that doesn,t b"ing up so much "$ung"% ".ung" means speed, wind, "est$ess ene"gy in you" body% 'etween the g"oss body and the menta$, the"e is the subt$e body% #t is connected with "tsa", "$ung", and "tig$e"% The $ung,s main p$ace is be$ow the nave$% 'ut because o( $i(esty$e ci"cumstances, sub1ect and ob1ect, with the (ea" and wanting to accomp$ish so much within a sho"t time, a$$ you" attention goes out th"ough the (ive senses, 1ust ($ies outside and $ands on the (ive ob1ects and then the"e is g$ue the"e, st"ong g$ue% 2ou g$ue onto the ob1ects and then the"e is a mi3tu"e o( g$ue with hope and (ea"% And that comes back to you as $ung% Then you have this bu---------% )hen you stay in 4ew 2o"k 5ity, the"e is bu----, speed/bu--% A$though you think "# have no 1ob, but # have p$enty o( money, my "e$ationship is good", but 4ew 2o"k 5ity,s b$essing is bu-----, you (ee$ you must do something6 That is a$so connected with the (ea"% So we have this # think% # ca$$ it "(ea" o( e3istence"% And that c"eates some kind o( speed, "est$essness and then wo"se, it becomes an3iety% # think that is the ma1o" disease in this speedy wo"$d, and it needs to be b"ought down% #( you don,t b"ing it down / even i( you p"actice meditation, then it becomes $ike the ca"/engine, without going% 7ust wheeee 6 2ou a"e not going anywhe"e6 So you sit the"e with this speed and you chant mant"as, and it becomes wo"se% 2ou t"y to meditate, but it becomes wo"se# think the mind, needs to connect with the body, the subt$e body% And then (ind this $ung and b"eath it down% The"e is t"aditiona$$y a techni&ue ca$$ed 1am$ung that might he$p% #( not, 1ust menta$$y (ind that "est$ess ene"gy in you" body% 4ot in the mind% 8( cou"se the mind and the body a"e connected but sometimes the $ung is not connected with the mind% #t 1ust becomes a physica$ bu--% And that is a$so sometimes connected with tightness% So (ind that and b"ing it down%

This is becoming you" weak point and ego t"ies to own that% So ego, the speed, the (ea", a$$ becomes one $ump% And then it becomes ve"y tight, tight inside% And it becomes you" $i(e/p"og"am% 2ou a$ways $ive with that, no matte" what you a"e doing% 9ven when you a"e ta$king, $istening, "eading, even when you a"e in an ai"p$ane, the"e is some tightness the"e% That tightness is actua$$y connected with the wind% )e have (ive di((e"ent winds% 8ne is ca$$ed uppe"/going wind and that wind is supposed to stay be$ow the nave$% So it goes up and connects with the ne"ves and then becomes $ocked up% Then it gives you musc$e/p"ob$ems and c"eates a $ot o( emotions at the w"ong time, in the w"ong p$ace% )hen this wind goes up, it becomes ve"y emotiona$% #t,s $ike a bott$e o( mine"a$ wate" / ha$( is wate", ha$( is ai"% So you" head is $ike ha$( is the b"ain and ha$( is $ike open ai"% 2ou" head (ee$s so big That is wind, which went up in the head% And then the (ace becomes "ed, eyes becomes bu"ning, then agitation% A$$ this is the subt$e body,s p"ob$em% 8( cou"se it is c"eated by the mind% 'ut once it becomes physica$, a$though menta$$y you think, "8h, no p"ob$em, # am (ine", this p"ob$em "emains in you" subt$e body% So basica$$y you need to b"ing it down% .oving kindness, compassion, devotion and (ee$ings a"e ve"y good (o" b"inging this $ung down% #( you do it authentica$$y, it gives anothe" kind o( bu-- / devotion/bu--: "8m mani peme hung, om mani peme hung" #t,s $ike $istening to good music% So this b$essing sett$es the $ung down% 5$a"ity wi$$ not necessa"i$y b"ing the $ung down% 'ut i( you do ve"y good "igpa o" Mahamud"a/p"actice, ("ee ("om any c$inging, then the"e is nothing that can get hooked% So the st"ess o" "est$ess $ung 1ust d"ops% 'ut sometimes the"e is an unde"cu""ent o( some ego/ c$inging% A$though you think you" c$a"ity is up he"e, deep down you a"e sti$$ ho$ding something on the view% So the"e is one th"ead, subt$e th"ead )hen $ung is up he"e, then you" $i(esty$e is $ike that o( a teenage":" )hat to do / new boy("iend / new gi"$("iend;"<% So hope and (ea" b"ings $ung up a$$ the time% Then when you s$eep, it goes down% #n the mo"ning when you wake up / -oom / up again6 'ecause the $ung a$"eady knows how to go up% 2ou a$"eady made a habitua$ patte"n in you" physica$ system% As soon as you g"asp, this $ung comes up% # have had this e3pe"ience because # did one p"o1ect and then this $ung came up% # wo"ked *+ yea"s with ="ukpa Kagyu/book p"o1ect% So that was ve"y tough% 'ut then # deve$oped a method to b"ing the $ung down% The"e is no way without going th"ough the mind% Mind(u$ness on the mind and then so"t o( scanning to (ind this speedy $ung and then mind, speedy $ung, again connect% My e3amp$e is: i( you have chi$d"en and i(

the chi$d"en stay in the chi$d"ens "oom, then the"e is no p"ob$em% 'ut i( the chi$d"en come into the sh"ine/"oom, then the"e is a p"ob$em% #s it the chi$d"en/p"ob$em o" the $ocation/p"ob$em; #t is the $ocation/ p"ob$em, not the chi$d"en p"ob$em% So $ung actua$$y is no p"ob$em, we need that $ung% 'ut i( it goes in the w"ong $ocation, then it makes p"ob$em% The best way to b"ing down $ung is "igpa, but "igpa is sometimes too open, too much c$a"ity, it,s easy to be dist"acted% So you need some (ocus, subt$e (ocus% So mind, mind(u$ness connected with the mind and mind s$ow$y scans down the $ung, with the he$p o( e3te"na$ b"eathing% The"e is a techni&ue whe"e you can ho$d you" "est$ess $ung down and then a$so smi$e% #( you can do that, then it,s ve"y good% # think >%>% =a$ai .ama is a$ways smi$ing, but # don,t see any $ung in his (ace% >e is a a$ways c$ea", not c$oudy, not bu"ned, "ed, wate"y eye% >is eyes a"e a$ways b"ight% ?e"y engaging but # think he knows how to b"ing his $ung down% Some $amas because o( thei" $i(esty$e, $ike >%>% Khentse Rinpoche a$ways sat $ike a mountain% So his $ung was $ike a so$id "ock and then he engaged within that% >%>% =a$ai .ama / a$ways engaging / that kind o( sty$e is easy to b"ing $ung up% 'ut being motion$ess $ike 4yoshu$ Khen o" Khentse Rinpoche, that doesn,t c"eate so much $ung% 'ut ou" mode"n $i(esty$e c"eates too much $ung% So b"ing it down% )hen you have too much $ung, you have a$most two pe"sona$ities% #t is $ike a big sc"een 544 showing something and then be$ow the"e is a message/wave% 'ut it doesn,t connect% 8ne is ta$king about M"% 'ush, an othe" is taking about the Sha"e Ma"ket in Taiwan% So you have this doub$e pe"sona$ity% )hen you have $ung and you a"e engaging with something, the subt$e, unde"cu""ent is ta$king about something di((e"ent% Then you a"e "ea$$y tight% That,s a sign o( $ung o" non/(ocus% So (u$$y synch"oni-e, (ocus on you" body, b"ing $ung down and then "est in Shamata without suppo"t, Mahamud"a, =-ogchen o" do visua$i-ation% Then eve"ything becomes ve"y good, because o( c$a"ity, the"e is (u$$ potentia$% 8the"wise it b"ings up a $ot o( c$oudiness and e3t"a emotions% The who$e point is you need to have guts% # think a $ot o( peop$e have no guts% They become ho$$ow, easy to sca"e, a$most $ike panic wi$$ come% So when the"e a"e no guts, you become ve"y emotiona$, ve"y c$oudy% This is the p"ob$em% So b"ing $ung down% Make ve"y so$id guts he"e and then this becomes c$ea", and the emotions a"e not upside/down% The mind is pu"e c$a"ity% 'ased on that st"uctu"e you have to p"actice 'uddhism% #t is not even 'uddhism yet0 1ust the (oundation% )hen you b"ing $ung down, you shou$d not (ee$ du$$% #( the"e is du$$ness, that means you" $ung and a$so you" menta$ cognition is down

he"e% Then it becomes stupid meditation% So be su"e'etween the =-ogchen and ?ipassana we have this p"ob$em% =-ogchen is t"ying to be ve"y c$ea", c$a"ity went down he"e and this becomes numb% ?ipassana t"ies to wo"k he"e but in the end mind and menta$ cognition a$so gets abso"bed into this sti$$ness% So the"e is a midd$e way% 7ust keep you" body comp$ete$y "e$a3ed% Rest $ung in its own p$ace and keep mind tota$$y ("ee ("om any concepts, any method o" techni&ue% 7ust ("ee$y "est, then $ung doesn,t come a(te" the c$a"ity% )hen the mind is active, no"ma$$y the $ung a$so becomes active, $ike tai$% So we don,t need the $ung: "2ou stay he"e, this is you" p$ace @be$ow the nave$A"% So you keep it the"e% Then the active c$a"ity, openness wi$$ be ve"y, ve"y use(u$ # think% A $ot o( peop$e who have $ung, a"e usua$$y c$eve" peop$e% They a"e ve"y active% So because o( thei" active c$a"ity, thei" emotiona$ $i(e becomes upside down% Anytime # give =-ogchen o" natu"e o( mind/ teaching, in the "et"eat they p"actice ve"y we$$% Then when they a"e out o( the "et"eat, o( cou"se they have $ung/p"ob$em% Then they take a$$ the othe" methods t"ying to b"ing the $ung down% They t"y to do yoga, they do ?ipassana, and they do b"eathing and a$$ kinds o( scanning% So du"ing the who$e yea" they t"y to (ocus on thei" physica$ com(o"t% 'ut you can maintain physica$ com(o"t main$y by b"inging the $ung down% )ith this scanning, with this gent$e vase b"eathing, i( you do it we$$, it wi$$ stay% #t can save a $ot o( time% And when you ho$d that, even when you go to the o((ice, you wi$$ not su((e" ("om "est$essness% 8the"wise i( you stay in th"ee/yea"/"et"eat and then you come out / a bit c"a-y, because the $ung went up% So the cha$$enge is that the "aw mate"ia$ o( $ung sits he"e, be$ow the nave$ and the hea"t is open% Mind, natu"e o( mind, the cognition becomes c$ea"% Then # think it can make a ve"y good basic p"actitione"% So now ask &uestions: what is the most di((icu$t a"ea in you" $i(e, o" the most di((icu$t when you p"actice meditation% @Th"ee weste"n monks a""ive to the teachingA 8h, th"ee "4epa$ese" came6 8ne hou" $ate6 So these th"ee monks do not have any $ung/p"ob$ems%%6 So can we discuss what is the most p"ob$ematic a"ea in you" gene"a$ $i(e; Maybe the"e is some advice ("om the 'uddhist path% 8" when you come onto the meditation path, maybe you have some di((icu$ties% 8" when coming to the ?a1"ayana, o" to Mahamud"a o", =-ogchen% So what is the most di((icu$t p"actice o( you" $i(e; 'ased on that then we can discuss% 8the"wise you have hea"d thousands o( teachings a$"eady, so it becomes 1ust anothe" techni&ue% Student: Rinpoche, in dea$ing with the emotions # have hea"d (o" so many yea"s that the di((e"ent yanas have di((e"ent app"oaches% And in the ?a1"ayana it a$ways says we take the emotions as the path% #n

7amgong Kongtu$,s "5"eation and 5omp$etion" te3t he mentions that when we have a pa"ticu$a" emotion, we shou$d visua$i-e ou"se$ves in the (o"m o( the deity% 'ut honest$y # don,t know how to app$y that o" the who$e idea o( taking the emotions as the path Rinpoche: # think you have to have a ce"tain attitude (i"st% An attitude towa"ds the emotions% 4ot as an enemy, not as abandoning them% And then so"t o( b"ing it in% 'ut the"e is a t"ick% =ont t"u$y (o$$ow them but b"ing them in% #t is a $itt$e bit $ike the Aikido method / you go with it and then kick it out% At the end you have to kick out the emotion but not bang it% So (i"st you we$come the emotion and then it becomes pa"t o( you and it becomes a $itt$e bit "e$a3ed% Then you app$y the method so it is taken as the path% The emotion and you a"e going in the same di"ection at (i"st% Then s$ow$y you say bye, bye% )ithin the emotions the"e a"e (ive poisons% )ithin the (ive poisons, the"e is one p"edominant e$ement / the ego% 2ou have to abandon that, no matte" what% Remove ego and the (ive poisons become t"ans(o"med% # think that is the best way% )hen you a"e 1oining with the emotion, it "ea$$y t"ans(o"ms the ego, and it ("eaks out% 9go is ve"y happy when you a"e cha$$enging it, because ego then becomes impo"tant, and is ho$ding onto the method, / ob1ect and method / so ego becomes ve"y spi"itua$, ve"y ho$y% 'ut unde"neath is the same "oot, same wi"e )hen the emotion comes, we a"e so"t o( cheating the ego: "8k, # am a$so emotion, # don,t mind, emotion is good, actua$$y # (o$$ow it"% So the ego ("eaks out, and doesn,t know what to do% And ("om the"e you go out th"ough the natu"e o( mind% Bi"st we$come, t"ans(o"m a $itt$e bit and then $ook in% )hen the ego doesn,t know what to do, "ecogni-e "igpa% Then "est% To "ecogni-e "igpa at the beginning is sometimes di((icu$t% Student: is it bette" to $ive with the emotions (o" a whi$e "athe" than acting upon them; Rinpoche: 9motions come ("om you" investment, ("om the a$aya, habitua$ patte"n sto"ed in the a$aya% Sometimes emotions a"e not c"eated, but you 1ust sit the"e and ("om you" a$aya / pop/ it comes out% )e need to know how to dea$ with that a$so% A $ot o( emotions come when you p"actice p"e$imina"y p"actice, ngond"o% Some can cope with it, some cannot take it% So it is ve"y cha$$enging th"ough that time% 'ut when any obstac$e comes, any emotion comes, this method is the best, to at (i"st we$come it% =o not con("ont, 1ust we$come% 'ut don,t stay too $ong% Then you become pa"t o( the emotion% 2ou unde"stand mo"e o"

$ess%%; Technica$$y you unde"stood, but whethe" you can do it o" not, that depends on you" ski$$ o( p"actice% Student: #s the emotion a$ways based on a thought; Rinpoche: Some emotions, pa"ticu$a"$y pu"e emotions a"e not necessa"i$y c"eated by the mind, but when the emotion comes, it in(o"ms the mind% Then you know it is emotion% 'ut it comes sometimes not necessa"i$y th"ough the mind% Some emotions a"e a$"eady in you" physica$ system, so when the physica$ system "c$icks", it comes up% Student: .ike (ea", when you wa$k and sudden$y you t"ip up% Rinpoche: That (ea" we need, 'uddhism a$so says% #t,s ca$$ed hea$thy (ea"% Cnti$ you become a "ainbow body you need that (ea"% That (ea" is pa"t o( ou" "e$ative t"uth wisdom% #( you sit the"e and a tige" comes, then do something with you" c$a"ity% Run is bette"; P"etending you a"e dead is bette"; 8" make (unny noise is bette"; 2ou have to do something to p"otect you" physica$ body% #( when a tige" comes, you can do $ike this "8h, t"anspa"ent, it doesn,t obst"uct", then it is ok% The tige" wi$$ not eat you because you"e a "ainbow body% Cnti$ then, we need this (ea"% 'ut what # am ta$king about is this bu--/(ea"% That (ea" is ve"y unhea$thy% Student: )hen (ea" comes you (ee$ it ("om the so$es o( you" (eet to the c"own o( you" head% 2ou (ee$ this kind o( ad"ena$ine "ush% 'ut # (ind with some emotions $ike ange", it is mo"e than something # can inte$$ectua$$y ta$k myse$( out o(, because it takes ho$d in the body% 2ou" (ace becomes "ed o" you (ee$ some tightness% Then # t"y to think how to dea$ with that% #t,s a$most mo"e ove"whe$ming than any kind o( inte$$ectua$ (ea" Rinpoche: This kind o( ange" has two systems, you have to dea$ with both the emotiona$ system and the menta$ unde"standing% 2ou have to "c$ick" both othe"wise it wi$$ not go% 2ou have to do something with you" physica$ body, $ike the"apy, not 'uddhist the"apy% And then the menta$ unde"standing: "8h, why is this ange";" So you have to en$ighten this unde"standing and sti$$ stay in you" physica$ body% Then you do some mant"as, some visua$i-ations, and some t"ans(o"mation p"actice% Cnde"standing p"actice and (ee$ing p"actice need to go togethe", $ike $oving/kindness, compassion, devotion% The"e is a (ee$ing in you" physica$ subt$e body and the"e is one with no (ee$ing% 7ust unde"standing, 1ust c$a"ity% 2ou need both in o"de" to wo"k with the emotions%

Student: #t seems that you can $et go o( the ob1ect and menta$$y t"y to "each a state o( $oving/kindness o" t"an&ui$ity% 'ut at $east in my own e3pe"ience, the body seems to take $onge" time to sett$e back% Rinpoche: That,s ok% As $ong as you stay in the mind, the ego g"asping is gone% The (ee$ing wi$$ not give you any ka"mic patte"n% 'ut it becomes uncom(o"tab$e (o" you% 'ut it is not a sin% Sin, "dikpa" is c"eated in the mind% So when you" menta$ g"asping on the ange" is gone, that is not "ea$$y "dikpa", but it is dist"acting (o" you" physica$ body i( you don,t take ca"e p"ope"$y% Student: >ow do you sepa"ate you" pe"sona$ity ("om the ego; Rinpoche: 'uddhism ta$ks about two things: cause and condition% Some pe"sona$ity comes ("om you" past $i(e package% Some pe"sona$ity comes ("om the envi"onment whe"e you $ive, how you a"e b"ought up% As $ong as you have the (ive skandhas, ego is in cha"ge% 'ut actua$$y it is not "ea$$y the"e% So # think the best way o( unde"standing o( the (ive skandhas, is by an unde"standing o( impe"manence, unde"standing o( non/so$idity% So when you sit down and $ook: "8h, this is the (ive skandhas, this is thought, this is emotion, this is # and this is my pe"sona$ity", then you can see that the"e is a space in between, whe"e you can (ind openness, insight% 8the"wise eve"ything is me, ego, my p"ob$em, my pe"sona$ity / we ca$$ it me, but actua$$y it is not "ea$$y me, me $ike ho$ding a$$ these things% @Rinpoche c$utches a $ot o( di((e"ent itemsA% "This is me, my pe"sona$ity"% 'ut then you sta"t to see: "8h, this is the ai"/condition cont"o$$e", this is Rinpoche,s b$essings, this is a statue"Then s$ow$y, the"e is no me% The g"asping is a $itt$e bit $oose and within that you see space, then you 1ust "est% 'ut sti$$ the"e is knowing, cogni-ance and you know that a$$ these a"e connected% So the u$timate wisdom knows the "e$ative phenomena% C$timate wisdom, ego$essness knows#n the Mahamud"a we ca$$ it ""ochic toma" / one taste, many% And "toma/"ochic"/ ("om the many, one taste% ""ochic toma, toma "ochic"% So it is ve"y impo"tant to ba$ance the "e$ative and the u$timate unde"standing% #t is not $ike a b$ack and white unde"standing% # know in the )est you $ike to put eve"ything in b$ack and white, systematica$$y% #t wo"ks ve"y we$$ when "unning a count"y, but sometimes it does not wo"k so we$$ in the individua$ $i(e% Too o"gani-ed is maybe not so good, some o"ganisation is good% So make eve"ything so the"e is a connection, but not one $ump% The"e is connection with the space and the knowing o( the "e$ative (unction th"ough not ho$ding eve"ything as one $ump, as "me"%

Student: To take the mind as the path o" to take the awa"eness as the path%%; Rinpoche: The mind as the path has two steps% Awa"eness as the path has on$y one step% #( you a"e ski$$(u$, awa"eness as the path is bette" one time # had a ve"y good photog"aphe" in 5a$i(o"nia% And # asked, what is the key/point o( photog"aphy; >e said:" Re$a3, be natu"a$, $ook, and take"% )hen # did that, a$$ my photos we"e up he"e6 'ut (o" him that is his ta$ent% >e knows a$$ the othe" techni&ues% 'ecause he becomes ve"y natu"a$, he becomes himse$(, he $ooks at the view in the $ens ve"y open$y, and then he can take a pictu"e% Then it becomes a ve"y good photo% )hen his inne" $ens, his mind, is not c$oudy, then he uses the othe" $ens to take the pictu"e% 'ut when his inne" $ens is ve"y c$oudy, it doesn,t know how to coope"ate with the othe" $ens% So # think once you have a good stab$e "igpa p"actice, that is the best way% 7ust "ecogni-e "igpa, that,s it% Any emotion comes, 1ust "e/ "ecogni-e "igpa% The"e is no othe" way% The emotions natu"a$$y become pu"i(ied% #t,s ca$$ed se$(/$ibe"ation, $ibe"ation upon a"ising, $ibe"ation without bene(it o" ha"m% So that,s the best way% #( the"e is sti$$ something $inge"ing the"e, a$though you a"e tota$$y in "igpa, then: "8h, he$$o, # am so""y, # didn,t know you we"e he"e"% Then you engage with that and make some kind o( handshake so the emotion doesn,t (ee$ $e(t out% #ts a big thing in Ame"ica, $e(t out / must inc$ude% #( you don,t inc$ude then its a big p"ob$em% )ith this method you inc$ude the emotions:"8h honey6" 7ust say honey, it doesn,t mean much but they wi$$ be happy, 1ust $ike a mant"a: honey, honey% 7ust say honey to you" emotion and then you do what you want to do% Same techni&ue we a$ways use: "8h honey, why don,t you c$ean my shoes"% 2ou a"e pe"suing the honey but at the end you do what you want to do% This is 1ust one hand, this side and that side% 'oth sides a"e ok% 2ou mo"e o" $ess have to accept it% 9motions a"e you" emotions, whethe" you a"e ski$$(u$$y managing them o" not% 'ut it is your thing, the emotion is you% 9motions a"e you" p"oduction but used p"ope"$y o" used w"ong$y that is it% B"om the Mahayana o" ?a1"ayana point o( view emotions a"e (ine% 'ut i( you use them w"ong$y, these emotions a"e ha"m(u$% 2ou need to know how to we$come emotions% #t doesn,t mean that you (o$$ow a$$ the way% That is the samsa"ic way o( we$coming% #( whateve" the desi"e is, you (o$$ow it comp$ete$y, then the"e is no ("eedom% This is c$ose to >omeopathic and Aikido/techni&ue, poison taken as medicine% #t is poison mate"ia$, but i( you take the "ight dose, it becomes medicine (o" the disease% That means you a"e (o$$owing the poison, but you a$so t"ans(o"m it%

Student: Rinpoche, you said that sometimes we can have emotions without thoughts% #s that because we a$$ have "tsa", "$ung" and "tig$e"; Rinpoche: 2es Student: 9motions come with that because ou" bodies a"e made with those% So then meditation p"actices invo$ve "tsa, $ung, tig$e", is that anothe" way o( taking emotions as the path; Rinpoche: #t is suppose to be that% 'ut you need to know the "ight way, othe"wise it doesn,t (unction% This Tibetan "tsa, $un, tig$e" is designed (o" the Tibetan mind% Student: =o # have di((e"ent "tsa, $ung, tig$e" than Tibetans; Rinpoche: 4o, but sometimes in mode"n $i(e we have this subt$e "est$essness, an emotiona$ p"ob$em which we don,t have in Tibet% So they assume you don,t have that p"ob$em and then they teach a $ot o( 1umping, a $ot o( b"eathing% Sometimes it,s too much, you might get mo"e $ung% So instead you go a $itt$e bit $ike yoga: you "ea$$y take you" time, scan you"se$( and $oosen up the knots% 8ve" the yea"s the"e is the co$$ection o( "est$essness and unde"neath the"e is one,s ego% And you need to $et it go% #t takes a (ew months, a (ew yea"s to "ea$$y $et it go% Then sea$ it by the menta$ unde"standing and it wi$$ stay the"e% So be(o"e we p"actice Tibetan "tsa/$ung", # think it is good to p"actice the p"e$imina"y p"actice, the 7am$ung, subt$e vase/b"eathing% Most Tibetan peop$e don,t have this speed/p"ob$em% They have a du$$ness/p"ob$em, opposite p"ob$em% #n most o( the th"ee/yea"/"et"eats they s$eep% )hen they come out o( th"ee/yea"s/"et"eat, e3pe"t on s$eeping6 So a $ot o( "t"u$ko"" wo"ks (o" the c$a"ity% #n the )est the c$a"ity is &uite ok% 'ut i( c$a"ity is mi3ed up with emotions then the"e is a p"ob$em% Anything ha"sh doesn,t wo"k (o" the body% 'ut a ve"y $ong time o( gent$e nu"tu"ing opens up% Then the hea"t is ve"y good% So # think the"e needs to be a $itt$e bit o( a new design% 'ut both methods a"e in 'uddhism% And chanting too much is no use in "et"eat% #n some "et"eats they chant (o" the who$e th"ee yea"s% 'ut i( you chant p"ope"$y, with the (ee$ing, then it is ve"y good (o" the $ung% 'ut i( you chant without (ee$ing and the mind is thinking something e$se / ("om the mouth "est$ess$y chanting / that is a$so ve"y bad (o" $ung% Student: That,s sti$$ "e$ative $eve$% )hen you say chant p"ope"$y, that means "esting in "igpa%%; Rinpoche: Rigpa o" with the mood% )ith ?a1"ayogini,s mood% The mood is ve"y impo"tant% ?a1"ayogini and you and in between, the

communication is the mood, with the mant"a% #t,s $ike acting% A good acto" cou$d have the who$e o( !andhi,s mood when he is acting% So a$though he s$eeps, its with !andhi,s mood% Tomo""ow he wakes up, he d"inks 1ust $ike !andhi% So s$ow$y, s$ow$y, he can become e3act$y $ike !andhi% #( you stay *2 yea"s in "et"eat p"acticing !andhi,s visua$i-ation, with (u$$ t"ust, (u$$ $ove maybe you become $ike !andhi% So it is the same% 2ou have ?a1"ayoginis en$ightened &ua$ities, ?a1"ayogini,s $ove and compassion% Then the"e is communication, communication, acting, acting, with the (ee$ing% 4ot d"y acting, $ike 4epa$i acto"s:"T"u$u$$i $u"4o c"ying, no 1uice, nothing% 9ven *00 yea"s o( that kind o( p"actice, it cannot become ?a1"ayogini% Some good >o$$ywood acto"s a"e to$d:" P$ease c"y", they c"y immediate$y, it wi$$ not take mo"e than th"ee seconds: thei" high accomp$ishment o( visua$i-ation, with the (ee$ing% # think when Tibetans visua$i-e0 they come natu"a$$y with some (ee$ing% #n the )est # think you a"e cut o(( ("om the (ee$ing o( the body% So you have no (ee$ing, sti$$ you visua$i-e but a"e d"y% 2ou must have (ee$ing, app"eciation, devotion and compassion% 9ve"y sadhana/p"actice is $ike that% 'ut with no (ee$ing then it become a menta$ d"ama% That is ve"y bad (o" the $ung% And that is why ?a1"ayana p"actice gets a $ot o( comp$aints: "So much chanting, so much visua$i-ation"% 'ecause you cou$d not get the (u$$ (ee$ing% Then it becomes use$ess% Bo" weste"ne"s # think it is ve"y good to (i"st b"ing you" mind into the body, (u$$y into the body so that you" mind becomes emotiona$, (ee$ing, and sensitive o( the body% B"om the"e b"ing the c$a"ity/ p"actice =-ogchen% 8the"wise =-ogchen becomes maybe a $itt$e bit spaced out% 8ne way is to b"ing in c$a"ity and then -oom down, c$ose% That is not good% #t,s ca$$ed stupid meditation% A (ew hou"s p"actice, nothing happens% 8ne othe" way is: "# want to p"actice Mahamud"a, =-ogchen"% The c$a"ity -ooms up, so the hea"t is cut o((% So p$ease p"actice co""ect$y% )hat is the most di((icu$t / emotion, "est$essness o" discip$ine; # think discip$ine is the p"ob$em% Student: =o you have any advice about discip$ine; Rinpoche: # think discip$ine is the ma1o" p"ob$em (o" o$d p"actitione"s% At one $eve$ you don,t p"actice, a$ways staying the"e somewhe"e% #t doesn,t go ve"y (a"% Peop$e who come to the =ha"ma a"e usua$$y &uite sma"t peop$e% They have some kind o( unde"standing o( emotions and negativity% Something is bothe"ing them% Then they come to the spi"itua$ path and a(te" they p"actice a (ew yea"s, they get this techni&ue:" # know how to b"ing $ung down, # know how to $ibe"ate a

$itt$e bit"% 2ou a"e &uite happy with this techni&ue and then you a"e stuck the"e% So you a"e satis(ied with the w"ong thing% B"om a 'uddhist point o( view, it is a w"ong $imitation% "This p"actice gives me 1oy% Mo"ning one hou" and then daytime he"e and the"e connect with the "igpa% Bo" "igpa/p"actice no need to sit in one p$ace, # can go many p$aces, even go shopping"% 2ou think you a"e p"acticing when shopping but most o( the time you don,t% So you have some assu"ance that "# can p"actice any whe"e, any p$ace, any time and # am &uite ok"% That becomes the ma1o" obstac$e% 4ot going (u"the"% =o you unde"stand; That,s why the"e is a dange" (o" the "!"and Samsa"ic Maste"% Th"ough the spi"itua$ p"actice you know samsa"a we$$ and the spi"itua$ p"actice he$ps samsa"a to "un bette"6 So when you have accomp$ished that, then you don,t p"actice any mo"e% )hen you have p"ob$ems, $ung comes up, bothe"ing you, then emotions, then you p"actice% )hen eve"ything is ok, then it is enough% So that is becoming a mundane the"apy without having to pay othe"s6 That wi$$ not "ea$$y give you a (u$$ pictu"e o( en$ightenment% #( you think "# have achieved this, but # want to achieve mo"e"% Then the ne3t 1ump to enhancement is the bodhicitta/p"actice% "# am &uite ok% #( # can become bette", do mo"e p"actice, do mo"e "et"eat, maybe # can he$p sentient beings"% So that,s the c$ick we need% )hen you have that, then discip$ine natu"a$$y comes% @Rinpoche stops the noisy ai" conditionA% The $ung went down% This $ung we have a$$ the time, with the (ea"% )hen you p"actice, then you tu"n on the ai"con a$so: "8m ben-"a satu%%")hen you switch it o((, then "e$a3ed% This is a big di((e"ence, ve"y impo"tant # think% #( my p"actice goes we$$, when # p"actice # become mo"e "ested% Then the mo"e you p"actice, you wi$$ not get ti"ed% )hen this is "on", then you get "ea$$y ti"ed% This is, # am so""y to say, 1ust stupid p"actice, the"e is no insight at a$$% 2ou don,t need this in o"de" to (unction% 'ut when you become addicted to this, without it you a$most cannot (unction, and then you a"e ve"y sick a$"eady% Then you have to spend so much money on the"apy2ou unde"stand; 'ut maybe you don,t have this p"ob$em% 2ou have stayed too $ong in 4epa$% Maybe you have the opposite p"ob$em% ">uncha, >uncha, no p"ob$em"% Today a$ways the same, tomo""ow a$ways the same% # have one ga"dene", he a$ways says: 4o p"ob$em, # wi$$ come tomo""ow at (ou" o,c$ock"% 'ut he neve" comes% So my ga"dene" is "ea$$y 4epa$i% 8ne day # had a big ta$k with him, "ea$$y "ough 4epa$i way o( ta$king% # neve" ta$k $ike that:"#( you don,t come, # wi$$ kick you out"% 'ut howeve" "ough$y # say, he answe"s: ">uncha, >uncha" >e said he wi$$ come / sti$$ he didn,t come6 9ve"y time when taking money, then he comes Student: Rinpoche, when you p"actice and get a bit ti"ed, cou$d that be a sign that actua$$y

Rinpoche: The"e a"e two ways o( being ti"ed% 8ne way is that you sit too $ong, the b$ood ci"cu$ation is not so good, and the body might be ti"ed he"e and the"e% This is a di((e"ent way o( being ti"ed% The othe" is being e3hausted menta$$y, with no mood, no up$i(t% Student: So the"e shou$d a$ways be an up$i(ted (ee$ing a(te" p"actice; Rinpoche: 2es up$i(ted, but not $ike b$ack and white up$i(t% 4ot $ike that% #nstead a ve"y pu"e, c$ea" kind o( up$i(t% A$most unconditiona$ openness% 4ot $ike taking co((ee/up$i(t o" suga"/up$i(t% 4ot $ike that% 'ut ve"y subt$e and no"ma$ up$i(t% )hen you see T"u$sik Rinpoche, Khyentse Rinpoche, Tu$ku C"gen Rinpoche, the"e is a$ways up$i(t somewhe"e in thei" mind% #n thei" compute"/p"og"am the"e is a$ways openness, up$i(t, 1uice% 'ut they a"e not hype"/up$i(ted% #t is ve"y gent$e up$i(t, o"ganic up$i(t Student: Sometimes Rinpoche, # think maybe # am (oo$ing myse$( and # think # am "ecogni-ing "igpa when "ea$$y # 1ust achieved the ca$m state% So shou$d # 1ust ca""y on as i(; Rinpoche: 5a""y on but with the th"ee e3ce$$ences: "e(uge, bodhicitta, meditation% At the end dedicate% Then you wi$$ not go w"ong% 7ust ca""y on% To make su"e you" "ecognition is authentic you can depend on th"ee things: you" own e3pe"ience, the o"a$ inst"uction ("om you" teache" and an authentic book, $ike .ongchenpa% #( these th"ee things go togethe", then the"e is no way to (oo$ you"se$(% 2ou have to check that with the he$p o( you" inte$$ectua$ mind% Student: Rinpoche, i( we did some connection with the (o"m$ess as the path in Mahamud"a, what is the bene(it o( sti$$ doing (o" e3amp$e, "Kye"im" o" "Tsa$ung"/p"actise; Bo" e3amp$e you see the g"eat maste"s who "ea$$y a"e "esting in "igpa, but they sti$$ keep the (o"m aspect o( p"actice% So what does that add to Mahamud"a and =-ogchen; Rinpoche: #t is a $itt$e bit sty$e but actua$$y once you have ve"y authentic, pu"e unde"standing o( mind natu"e, eithe" ("om Mahamud"a o" =-ogchen, then honest$y i( you on$y p"actice that, within that a$$ the othe" &ua$ities a"e natu"a$$y inc$uded% Then # think you don,t need so much% )ithin the "igpa, the essence "igpa is emptiness0 the e3p"ession o( "igpa inc$udes a$$ the othe" &ua$ities $ike $ove, compassion, devotion, and pu"e pe"ception% A$$ these a"e within the "igpa% 'ut i( you a$so do some accumu$ation o( me"it, it wi$$ he$p to give bette" oppo"tunity% Maybe the me"it wi$$ give you a (athe" who suppo"ts you the "est o( you" $i(e% 8" maybe you wi$$ have the "ight gi"$("iend o" a wi(e who suppo"ts you and both o( you p"actice the who$e path% 8" maybe you

teach in the (utu"e, maybe you wi$$ have bette" students% So me"it makes a$$ these a""angements keep going% 'ut i( you "ea$$y have a$$ the &ua$ities within the "igpa # think it is su((icient% 'ut Tibetan peop$e they don,t want to take such high "isk, so they do both% Student: 'ecause the best way o( accumu$ating me"it is to 1ust "est in "igpa; Rinpoche: 2es, i( you "ea$$y can% 'ut sometimes you cannot% #t cou$d become a d"y "igpa, comp$ete$y d"y% 4ot e3p"ession "igpa, no disp$ay% Pu"e$y d"y, with no thoughts, no emotions, 1ust d"y, vacant% That is not good% 2ou have to have the 1uice, (u$$ 1uice% 8ne g"eat khenpo ca$$ed Khenpo Munse$ didn,t chant, he didn,t do anything (o" 20 yea"s e3cept (o" "esting in T"ekcho% 'ut most o( the Tibetan $amas they a"e a $itt$e bit sca"ed% They don,t want to take a high "isk so they do both% Khyentse Rinpoche is di((e"ent you can,t count him% #( he was chanting o" not chanting o" 1ust sat the"e, (o" him it didnt matte"% So why not chant within "igpa% And maybe the"e is a$so some commitment, so he didnt want to b"eak that% )hen he got teaching, maybe the teache" asked him to p"actice this (o" the "est o( his $i(e% # think Khyentse Rinpoche (o$$owed such commitment% Some sadhana you a$so have to keep up in o"de" to be ab$e to give the teaching% .ike the Sakyapa,s: eve"yday you have to chant the who$e thing% #( you miss it one day, then you cannot give the empowe"ment o( that deity to othe" peop$e% So that a$so makes a $ot o( $ung%%6 #n the west # think you "ea$$y need simp$e deep "e$a3ation% Rea$$y, this is ve"y impo"tant, # think% 2ou" $i(esty$e makes you tight, ve"y subt$e0 the tightness is "ooted deep, deep down% 'ecause o( that you become success(u$ in eve"yday $i(e% Somewhe"e the"e is ")o"k, wo"k, # must do it, # am not happy, do mo"e, do something"'ecause o( that you do a $ot o( things and then the"e is success% 'ut sometimes it is dist"acting (o" you% The"e is a way whe"e you can do both # think# ca$$ this mode"n civi$i-ation disease% #n Ame"ica chi$d"en a"ound **/*2 yea"s o$d they a$"eady have these p"ob$ems% 'ecause the education is ve"y high on c$a"ity, not so much on emotions% The emotiona$ deve$opment is ve"y messed up% 8ne time # was ($ying ("om 4ew 2o"k to 5a$i(o"nia, it,s about (ive hou"s% 'ehind my seat was a gi"$ about *2 yea"s with he" (athe"% The (athe" made the gi"$ c"y a$$ the way, with a honey/smi$e% 'ut she c"ied because he gave so many "easons why she was he"e to he"% She unde"stood the "easons, but she needed some ($e3ibi$ity with emotiona$ ("eedom% So that is ve"y supp"essive% The mo"e you get ve"y high education he"e, then it is supp"essive, you $ose the ca"e("ee, $ose the cute, wi$d openness*+ yea"s o$d chi$d"en a"e a$"eady $ike this:"

)hat is the $i(e;" Seed o( wo""y a$"eady p$anted% That is ve"y bad (o" opening the hea"t% 'ut # am so""y0 we a"e a$$ too $ate a$"eady% 'ut the"e is a way we can c$ean up% '"ing the $ung down and eve"y time the bus comes: "8h bus, $et it go"% Then you wa$k and move without the ai" conditione" "on"% Student: 5an you say mo"e about how to b"ing the $ung down; Rinpoche: Bi"st you have to make the connection between the $ung and you" mind% 7ust make connection, connection, 1ust $ong b"eathing% Then once you have made this connection, then you b"ing it down with the menta$ scanning o( the $ung, with the he$p o( the e3te"na$ b"eathing, s$ow$y b"eathing in and out% Then it goes into the cente" channe$ and becomes pu"i(ied% So "est$essness, $ung, need to become no"ma$ $ung and then go into the cente" channe$% #( you t"ain in that, one day you wi$$ natu"a$$y know% A(te" */2 months p"actice, the b"eathing might he$p you to come down% # think yoga teaches a $itt$e bit $ike that% )hen you have good $ung coming down, a$$ the big musc$es in you" body a$so $oosen up% 2ou become &uite $ight% 9specia$$y you wi$$ not become chicken/hea"ted, not that sca"ed% Some guts is the"e, some bodhisattva/e$ements, he"oic e$ement% # think we need to p"actice "enunciation and a $itt$e bit mode"n way o( "enunciation% The o$d way is: ".i(e is too comp$icated, the"e a"e *000 yaks and # don,t know how to hand$e it% #n o"de" to have yaks # need to go to the (ie$ds, go to town"#n o"de" to maintain the $i(esty$e, the"e is some kind o( su((e"ing% 'ut now this $i(e is changed% #( you have a bank account and money in the account, you wi$$ get a $ot o( immediate p$easu"es% .ike this ai" conditione" / immediate$y on, immediate$y o((% So we a"e caught by this now% Sometimes because o( no ai" conditione" we might not p"actice% #( you a"e a $itt$e bit du$$, you don,t t"y to c$ea" it ("om inside% 2ou immediate$y depend on e3te"na$ c$a"ity% So with a $ot o( dependence on that, you become caught by immediate com(o"t and you $ike it, it gives some immediate p$easu"e% So the "ea$ "enunciation is gone% =o you unde"stand; So a new way o( thinking become: "'ecause o( a$$ these ci"cumstances # cannot p"actice the =ha"ma"% So this is my "enunciation ob1ect"% 2ou (ee$ sad about that% "8h, how # spend my $i(e% The day # became a 'uddhist # thought that a(te" 20 yea"s # wi$$ have accomp$ished something"% 4ow 20 yea"s has gone% >ow you spent it: a $itt$e bit he"e, a $itt$e bit the"e And now again you think: "A(te" 20 yea"s something wi$$ happen"% So $ast 20 yea"s it didn,t happen% #t might not happen a(te" again 20 yea"s i( you don,t change $i(esty$e=o you unde"stand; >onest$y, i( you p"actice =ha"ma we$$, the =ha"ma wi$$ t"ans(o"m you% .ook at many beings% Ka$u Rinpoch, 5hat"a$ Rinpoche and 4yoshu$ Khen Rinpoche a"e not

bo"n as "inpoches% They a"e 1ust no"ma$ beings and they sta"ted ("om the beginning% And i( you end up $ike Tu$ku C"gen Rinpoche # think the"e is no "eg"et% #( # end up $ike the Ka"mapa o" Khyentse Rinpoche # have no "eg"et at a$$ even i( the =ha"ma is w"ong, even i( the path is comp$ete$y w"ong% So the =ha"ma can achieve something% 'ut the $i(esty$e is not $ike that% So the $ast 20 yea"s, eve"y sing$e day mo"e o" $ess you think: "A(te" *0/*+ yea"s # wi$$ have changed, # wi$$ have achieved some =ha"ma"% 'ut then the days, the yea"s a"e e3act$y the same% 2este"day is gone, today is gone simi$a"$y, tomo""ow is simi$a" to yeste"day, day a(te" tomo""ow is a$so simi$a"200D, 200E, 20206 )ho a"e you;66 So you can "e($ect% A$$ these obstac$es a"e not the su((e"ing obstac$es% A$$ these obstac$es a"e the p$easu"e obstac$es, immediate p$easu"e% A$though you want to p"actice you think: "# need the best view and the best" kuti" with the "ight wate"% !ood ai", no one bothe"ing, good view, good t"ee, no Mao p"ob$ems, then # wi$$ p"actice"% 'ut i( you "ea$$y wo"k ha"d you might achieve this kind o( $ocation% 2ou can (ind it in Thai$and0 you can a$so (ind it in Katmandu% #t is achievab$e but then it becomes the obstac$e sometimes% So you think o( a$$ these ci"cumstances% Then you "e($ect on "enunciation based on that% )hen you have a "ea$ inside change, then "enunciation is not a p"ob$em at a$$% 2ou wi$$ be ve"y happy and de$ight(u$ whe"eve" you a"e% )he"eve" you p"actice the"e is some 1oy with that simp$icity% 'ecause this unsatis(ied (ea" with the ego/$ung is changed, is t"ans(o"med% Bo" e3amp$e yogis in Tashi 7ong have a ve"y simp$e $i(e but a"e ve"y "ich in thei" mind st"eam% 2ou shou$d use you" p"actice and many o( you know how to, but i( you don,t, you" $i(e becomes a $itt$e bit $ike a hippy% >ippy/p"actitione" as a $i(esty$e% #( you a"e happy with that then it is ok% 'ut the"e is a possibi$ity that you can achieve en$ightenment a$so% That is missing% Student: >ow can you use discip$ine so it imp"oves you" p"actice and a$so (ind a ba$ance; Rinpoche: 2ou need to have discip$ine main$y on you" action, not inwa"d$y, othe"wise it becomes uptightness% The (ocus o( discip$ine is the $a-iness% "8h # need to p"actice, this is my p"actice, # want to do"% 7ust thinking with you" mind ve"y tight$y, but you don,t do it and you (ee$ a $itt$e bit gui$ty% That kind o( discip$ine is to"tu"e% 'ut with hea$thy discip$ine, you d"op eve"ything even (o" on$y ten minutes% =u"ing those ten minutes you comp$ete$y $et it go and then p"actice the =ha"ma%

2ou need to app$y immediate action% That kind o( discip$ine is ve"y good, without wo""y% "8h # need to p"actice% .ast 20 yea"s a"e gone $ike that% 4ow Tsoknyi Rinpoche to$d me and # (ina$$y "ea$i-ed it% 4ow these coming 20 yea"s might a$so go $ike that% That wi$$ happen e3act$y at yea" 2020% So # wo""y"%%% 'ut you a"e not acting0 1ust to keep wo""ying wonFt he$p% 7ust do6 7ust do it6 Action6 7ust do it chanting, do it meditation% 7ust immediate$y do it% At any occasion, any time, 1ust do it% #n the ta3i, in the home, when cooking, any time, 1ust do it% And a$so see what c"eates mo"e obstac$es (o" not becoming discip$ined% T"y to change that th"ough o"gani-ing you"se$( and then make discip$ine% # think dai$y p"actice is ve"y good, th"ee hou"s sitting eve"y day at $east% #t is not so much, you need to sac"i(ice a $itt$e bit, and you need to change $i(esty$e a $itt$e bit% 2ou wake up at + o,c$ock% >> =a$ai .ama wakes up at G o,c$ock eve"y day% 'ut he o"gani-es it0 he goes to s$eep a $itt$e bit ea"$y% #( you a"e a househo$de" you o"gani-e it as a team, chi$d"en, eve"ybody% A$$ ta$k togethe", big ta$k (i"st so the"e is a common g"ound% Then "espect each othe" and (o$$ow the system% 4yoshu$ Khen Rinpoche p"acticed at any p$ace and his wi(e a$so p"acticed% 9ve"ybody becomes $ike one team o( =ha"ma/p"actitione"s% That is ve"y good% 'ut p$ease don,t (o$$ow the way # am e3e"cising, then you wi$$ neve" p"actice% #t is a psycho$ogica$ p"ob$em% # need to go to an e3e"cise p$ace but # have on$y *+ days in Katmandu% 4o point o( going, # think% # shou$d have at $east two months time% So # am waiting (o" that% 'ut the"e is a$most neve" two months% Actua$$y i( you go *+ days "egu$a"$y and when you a"e outside o( Katmandu, you can do home/p"actice% .ike Mingyu" Rinpoche, he is so discip$ined% 9ve"yday he p"actices e3e"cises% >e is so s$im, so thin, so shiny, no be$$y So even i( he on$y has ten minutes be(o"e eating, he p"actices something $ike 1umping *00 times% And that is enough% # cou$d do that a$so, # have mo"e time than him% 'ut # am waiting to 1oin a c$ub% And so # end up $ike this @points at his be$$yA% Mingyu" Rinpoche t"aves$ mo"e than seven months a yea", but he sti$$ keeps that discip$ine, that hea$th c$ub% 20 minutes is so easy, you can (ind many p$aces% So it is a state o( mind% So the kind o( menta$ity that is not 8K (o" p"actitione"s is: "# need to do "et"eat, to have a good ci"cumstance, # have to ta$k to the (ami$y, and then # wi$$ p"actice"% 'ut this neve" happens6 4eve" eve" happens% Student: )hat is the best way to e3e"cise (o" "educing $ung; Rinpoche: "T"u$ko"" / Tibetan yoga and wa$king in the (o"est is ve"y good% 9ve"ything is g"een and then 1ust wa$k and "est in the natu"e o(

mind% 'ut when t"ekking sometimes the"e is a bad "oad, and then you have to think% That is not so good, and then the $ung wi$$ a$so come up% 'ette" not to use so much menta$ g"asping% At the same time the"e is some c$a"ity in o"de" (o" maintaining wa$king but you" mind is not activated% #( you have $ung, shopping is ve"y bad, especia$$y (o" men,s $ung% Bo" woman it,s 8K% The best way (o" woman,s $ung to come down is to go to the depa"tment sto"e% Then $ung comes down% Bo" men, one day inside the depa"tment sto"e, you go c"a-y, so many things6 #n the depa"tment sto"e they have a specia$ $ight that makes you ve"y ti"ed% 'ut it is di((e"ent i( you go as a p"actitione"% Then it,s 8K% Then you go "e$a3ed and that is a$so a ve"y good p"actice% 'ut eve"ywhe"e, anything you a"e doing you have to have an inside p"og"am, a =ha"ma p"og"am and based on this p"og"am, you "un the who$e wo"$d% Student: P"og"am / does it mean the same as motivation; Rinpoche: Motivation, p$us you" mobi$e phone is "on", you" "igpa is "on", and you" compassion is "on"% 2ou a"e the compute" and then you put in a p"og"am% "Today my p"og"am is gene"osity, today my p"og"am is "esting in the natu"e o( mind"% 2ou go with that p"og"am% Then the"e is no p"ob$em% )ith motivation and attitude you then tu"n the mobi$e "on", then you have what is ca$$ed in Tibetan "sung1uk"% Then you have consec"ated with the he$p o( "yeshepa"% )hen you consec"ate it means the wisdom being is b"ought into the statue% 8the"wise it is 1ust a statue, an ob1ect o( "eminde" (o" the 'uddha% 'ut the"e is not much b$essing% >e"e you a"e consec"ated by the =ha"ma and with that "statue" then you go shopping6 2ou shou$d $ive you" who$e $i(e $ike that6 Then you become a spi"itua$ being% 8the"wise you switch o(( you" mobi$e, come home in the ca" and then the"e is nothing, 1ust ho$$ow, no cente"% Then eve"ything you see is dist"acted by that kind o( state% Then the"e is no cente"/point% So you a"e $ost, e3hausted, sca"ed% This kind o( peop$e the shopping cente"s "ea$$y $ove because you keep buying6 8the"wise i( you a"e se$(/cente"ed and "e$a3ed, you $ook into the shopping ma$$ and do o((e"ings% )hen you see nice shoes, you o((e": "Sa-hi pocho 1ugshing metog t"am" 2ou a"e not giving any money to the shop/owne", but you sti$$ o((e"6 They don,t $ike you% )hen you a"e comp$ete$y $ost and ho$$ow: ")ow, how nice, ok whe"e is my c"edit ca"d;" They "ea$$y we$come you6 )hen you go into a big supe"ma"ket, you can make me"it anyp$ace, anywhe"e% #n a big (ood ma"ket in Ame"ica, one section has H0 di((e"ent toothpaste, *00 types o( toi$et pape", +0 di((e"ent kinds o( shampoo% So many ("uits, nuts, d"y, ("esh, o"ganic, ($owe"s 2ou see it and (ee$ a who$e di((e"ent wo"$d% Then immediate$y you o((e" it: "Sa-hi

pocho".et it go, app"eciate the goodness o( a$$ these things% That is a$so =ha"ma/p"actice% 2ou a"e changing the concept% # can do that in Ame"ica because # am not Ame"ican% 'ut # cannot do it he"e in 4epa$% )heneve" # see a bumpy "oad # get ang"y at the gove"nment because # was bo"n he"e% # shou$d o((e" the "oad a$so and p"actice compassion )hen # am in Ame"ica # am so happy% Those peop$e a"e ve"y inte$$igent but they o(ten have emotiona$ p"ob$ems% #( we cou$d change that, then Ame"ica is the best p$ace to $ive # think% They have a $ot o( ("eedom and they can $ive in many di((e"ent ways% The count"y is ve"y open, the ca"s a"e ve"y big, the "oads a"e ve"y big, and peop$e,s thinking is ve"y bigA(te" th"ee yea"s # become Ame"ican, # get citi-enship% 'ut # can,t become p"esident, because # was bo"n outside% 2angsi Tu$ku C"gen Rinpoche can become p"esident6 # thought # was ahead o( him but he a$"eady has citi-enship% >e is sti$$ the (athe"% Bo" me so much st"ugg$e, stay one yea", app$ying% >e 1ust came out in )ashington =5% #t,s c$ose to the )hite >ouse6 Anyway, p$ease be happy, it,s impo"tant6 4ot stupid happy, but "ea$$y happy% .oose the $ung down and then app$y a $ot o( discip$ine% Then # think it wi$$ be good% .i(e is a big thing but when it comes down to the simp$e basics, it,s 1ust su"viving% 7ust one dah$/bat, that,s it "ea$$y% =ah$/ bat is the basis o( $i(e% #( that is gone, then the"e is big p"ob$em% #n the wo"$d the"e a"e a $ot o( unhappy peop$e, mo"e and mo"e unhappy peop$e% #( you can make peop$e happy, then maybe many peop$e can become peace(u$, unconditiona$$y happy% The essence o( $ove is 1ust "ea$$y to be (u$$y open, now, 1ust being happy% 8u" basic "bu--" needs to be $ike that% Then you engage with othe" things% 'ut i( the basic "bu--" is unsatis(ied, (ea", gui$t and "est$essness, then that is you" main sou"ce o( su((e"ing% #n the mo"ning you wake up, something is w"ong% 9ve"y mo"ning you wake up, something is w"ong% 'ut what is w"ong you don,t know% 2ou $ook at many things, compa"e you" $i(e with othe" peop$es $ives and then it $ooks &uite ok% 'ut something is w"ong% That is the disease o( $ung% So c$ean that $et it go% #( you do, it doesn,t s$ow down you" $i(esty$e% 2ou can sti$$ ca""y on with you" p"o1ect, you" (ami$y, you" =ha"ma, but without this e3t"a unnecessa"y (o"ce% #ts ve"y unhea$thy% #n 4epa$ we have a di((e"ent d"ive: "8h, it cannot be done, it wi$$ not happen, it is so di((icu$t, # wi$$ not manage this"% They have this (ea"% The"e is some kind o( du$$ness in Asian peop$e,s mind% # think the =ha"ma need to add"ess a$$ those things othe"wise it goes "switch"% 2ou" p"ob$em is he"e, the =ha"ma ($ies ove" it and you p"etend "# am (ine", especia$$y in ("ont o( the teache" "4o p"ob$em, (ine"% Smi$ing an a"ti(icia$ smi$e% 'ut you sti$$ have the "bu---"%

So comp$ete$y $ook within and $et it go% # think it,s a big 1ump i( you can do that% # am t"ying to (o"ce that to happen and # am t"ying to make wo"$d/peace based on that% That "ea$$y coo$s things down and then it is ve"y peace(u$ (o" you% # am w"iting one book about this, connected with $oving kindness, compassion and with this "est$ess $ung, how to b"ing it down% Today the main sub1ect has been $ung% The symptom o( $ung is speed% 'ut # am not ta$king about action speed, 1ust menta$ speed, "est$ess speed% That is unhea$thy% Bi"st we need c$a"ity but the symptoms in you" physica$ speed we don,t want% That is the cause o( st"ess, an3iety% #n the )est we don,t have so many methods to b"ing down the $ung% 93cept (o" ho$idays6 !o on ho$iday, make a $ot o( $ove, d"inking, taking d"ugs, those things% #t makes you happy and b"ings you" $ung down tempo"a"i$y% 'ut the side e((ect is so st"ong% 2ou d"ink a$coho$ and you (ee$ a $itt$e bit "e$a3ed because the mind becomes a $itt$e bit d"unk, so it doesn,t ho$d you, it gives a $itt$e bit o( guts% 'ut then you keep d"inking, keep d"inking and become a$coho$ic% 2ou have a $ot o( "e$ationships% 9ve"y time a new pe"son comes, you" $ung goes down% 'ut that pe"son has a$so a $ot o( p"ob$ems: yes, no, di((e"ent opinions% Then you" $ung is b"ought up again% "This pe"son is w"ong, the othe" one is bette""% So you go with the othe" pe"son% #n the beginning eve"ything is (ine and $ung comes down% Then again: "This pe"son is w"ong% #,$$ go to anothe""% So you" "e$ationship a$ways changes% )hen you have a good $ung, guts, then eve"ything becomes stab$e% The cha"acte" o( $ung is instabi$ity% Bo" the speed o( mind and the subt$e body, the"e is not so much advice% 'ut once it becomes ve"y bad "tsok$ung, nying$ung", then the"e is Tibetan medicine% #( it is a ve"y bad $ung, then it is maybe not so he$p(u$, so do, (o" e3amp$e Tai 5hi% 7ust sitting is good, stupid meditation is good, 1ust sinking down% .ike a cow in 'oudha at 5habahi$ @the t"a((ic/1unction nea" 'oudhaA, no $ung at a$$ i( you $ook at them% #( you have a ve"y st"ong $ung you need a good s$eep, a good "e$ationship and to do stupid meditation% Student: )a"m oi$ massage a$so b"ings the $ung down% Rinpoche: Tibetans say that to eat meat he$ps but meat makes you du$$% P"otein gives some ea"thy e$ement, g"ounding% 'ecause $ung is $ight, it needs some g"ounding% And deep, deep down a$$ these p"ob$ems a"e g"asping, ego/g"asping% Rea$$y% Any o( these p"ob$ems a"e se$(/ego/g"asping% 2ou need to $et it go, and then eve"ything coo$s down%

Student: 2ou we"e saying that bodhicitta and $oving kindness/p"actice was good (o" b"inging $ung down% So maybe that; Rinpoche: #( you know how to do it in the co""ect way, othe"wise it wi$$ b"ing mo"e $ung% So s$ow down and think: "# have *00 days o( doing nothing, # have a$$ the time in the wo"$d"% That is ve"y good (o" the $ung so then p"actice bodhicitta% # am ta$king mo"e o" $ess ("om my own e3pe"ience% )hen # have $ung, it is a$ways connected with timing: "# have to do this, to do that, to go he"e to go the"e"% A$$ this b"ings $ung up% So the antidote is "8k, # have a$$ the time"% Ta$k a $itt$e bit to you" "est$essness% #t is "ea$$y impo"tant% 8the"wise because you" system a$"eady has a patte"n (o" this "est$essness, when you p"actice =ha"ma you wi$$ (o$$ow the same patte"n% # make a big dea$ o( this as a p"e$imina"y p"actice (o" anything you do% Sit down and ta$k to you"se$(% 9ven though you have on$y one hou", you think it is *00 hou"s% "#( # (inish the p"actice it,s 8K% #( # don,t (inish it,s a$so 8K% # am not 1ust going to p"actice% # am "ea$$y, "ea$$y going to "e$a3"% 8K, do that6

Day 2 Rinpoche begins with meditation. '"ing in you" (ee$ing o" sensation into you" body and then sett$e down% The "oot o( the visua$i-ation is app"eciation (o" the 'uddha, =ha"ma and the $ineage/ca""ie" in the (o"m o( Sangha% So you have a st"ong app"eciation and based on that visua$i-ation you can visua$i-e 'uddha Shakyamuni in ("ont o( you% 'uddha is $ooking to you and is ("ee ("om a$$ obscu"ations% 'uddha is the embodiment o( $ove, compassion and wisdom% ?ivid$y visua$i-e 'uddha in ("ont o( you, $i(e/ si-e and $ooking di"ect$y at you, then communicate between you" inne" 'uddha and the e3te"na$ 'uddha% Then supp$icate: "B"om now unti$ # "each (u$$ en$ightenment # take "e(uge in the 'uddha, =ha"ma and the Sangha"% Rea$$y do this with the devotiona$ emotion% That wi$$ be ve"y he$p(u$ (o" you to t"ans(o"m you" neu"otic emotion, you" uptightness% Then you wi$$ (ee$ sa(e and secu"e% The u$timate "e(uge makes you (ee$ comp$ete$y sa(e ("om you" own negative thoughts and emotions% 2ou (ee$ utte"$y and basica$$y sa(e and that is di((e"ent ("om sub1ect and ob1ect% So the "e$ative "e(uge and the u$timate "e(uge so"t o( wo"k togethe"% 'ased on that mood and that unde"standing o"a$$y we take "e(uge% Refuge

And then s$ow$y 'uddha me$ts into $ight, and the $ight disso$ves into you% 2ou, 'uddha, =ha"ma and Sangha a"e insepa"ab$e% #( you can, "est in the natu"e o( mind% )ithin the natu"e o( mind the 'uddha, =ha"ma and Sangha,s &ua$ities a"e the"e% So you "est with that% 2ou a"e not stuck by the method, o" c$inging to the techni&ue o" the meditation% So $et it go% 'ut at the same time don,t be dist"acted and don,t meditate% #( you meditate, you" mind becomes conceptua$i-ed% #( you a"e dist"acted, then that is how you spent a$$ you" $i(e% So the"e is no dist"action% Simp$y "est within the essence o( mind% # think you can pu"sue phenomena th"ough the (ive senses and unde"stand th"ough the c$a"ity o( the mind, but without "egiste"ing% So it is ca$$ed knowing without g"asping% #( you g"asp, you a"e "egiste"ing% 'ut i( you don,t know, you a"e cutting o(( one pa"t o( the omniscience% So especia$$y in the =-ogchen meditation you a"e a$$owed to pe"ceive the (ive sense phenomena% The si3th conscious memo"y is a$so a$$owed to come% 4ot on$y that, but a$$ the EH,000 emotions a"e a$$owed to come in% 'ut don,t (o$$ow, don,t "eco"d% =on,t push the saving button% #( you can "est without concept, that,s the best% 5oncept means unde"standing based on sub1ect and ob1ect% >e"e knowing, unde"standing o" being awa"e is without "e$ying on an ob1ect% The sub1ect itse$( is the unde"stande"% Bu$$y "est% 2ou "eco"d, but don,t p"ess the saving/button% #t 1ust comes up on the sc"een% Then $et it go% This is ca$$ed $ibe"ation based on a"ising% #( you can, don,t do anything% This is ve"y subt$e% The emptiness is ve"y casua$, knowing is ve"y $ucid but not into3icating% So 1ust be he"e but without being% 2ou" butt is on the g"ound but not stuck, not g$ued% 9specia$$y you" eyes need to be ve"y a$ive, 1ust $ike ("esh ($owe"s% #( the eyes become a $itt$e bit two/dimensioned, then it a((ects the b"ain ce$$s, then it a((ects the mind% So nowness without stuck on the now% G 0 deg"ee open but you a"e not stuck on the openness% )hen it,s stuck you a"e missing one &ua$ity o( the "igpa, the thi"d &ua$ity / empty essence, natu"a$ c$a"ity and unceasing compassion% So you a"e b$ocked and that mind cannot be omniscient% So we a"e $ooking (o" this kind o( cognition% 5ognition without g"asping, without sub1ect and ob1ect% And the senses a"e ve"y ("esh in the nowness, and you a"e ab$e to "est and to continue% Knowing that is ca$$ed the view, t"ying to sustain that is ca$$ed meditation% )heneve" you a"e $ost, coming back into the view is ca$$ed conduct% Keep doing that (o" a whi$e%

Keep on with this but not b$ocked, not stuck and with a ve"y no"ma$ consciousness% #( you p"actice this we$$ then the"e wi$$ be the 1uices o( "igpa% )ithout $osing the essence "igpa, the e3p"ession "igpa comes as devotion, $ove, compassion, and sometimes it comes as insight% #( you have that, then # think you" meditation is going we$$% 9ven i( you p"actice (o" ve"y $ong, si3 to seven yea"s, no 1uice at a$$, that means that any time you p"actice something is stuck in the "igpa% So you have to b"eak that% #t cou$d be the a$aya, it cou$d be shamata without suppo"t, it cou$d be a $itt$e bit spaced out, and so unceasing compassion is not the"e% So you have to dest"oy the stuckness% # can see sometimes peop$e have these p"ob$ems% 4ot on$y you, sometimes # a$so get stuck6 2ou know that you a"e stuck and you have to p"actice% The"e a"e di((e"ent ways to b"eak this stuckness% Sometimes you do a bit o( "ushen o" you do the th"ee/(o$d space p"actice% 'ut that cou$d make you stuck again in space% 2ou do a bit o( enhancement p"actice% Then one day # think you wi$$ be ve"y no"ma$, but ve"y "ich% ?e"y c$ea" but not $ike $ight c$ea"% ?e"y mine"a$ wate" c$ea"% 4ot e$ect"ic $ight c$ea"% ?e"y c$ea" ("om the bottom and even c$ea" ("om you" bones% 5$a"ity is when a$$ the senses a"e ve"y no"ma$0 a$$ the cu""ents in you" body a"e ve"y no"ma$, ve"y in ha"mony% )ithin the ha"mony, deep down the"e is c$a"ity% So p$ease t"y that% )hen you come to Katmandu, the"e a"e many "e$igious things you can get stuck with% #n the )est you a"e stuck by e3te"na$ ob$igations% )hen you come to the east, you get stuck by the methods% Some inne" ho$ding is use(u$, the"e a"e many di((e"ent methods, but somehow you get stuck by the method itse$(% #n the 9ast many peop$e and teache"s a"e a$so in($uenced by di((e"ent techni&ues% #n Tibetan 'uddhism we have so many techni&ues so eve"yone says: "this techni&ue is good, that techni&ue is bette", you shou$d do this, do that"% 8( cou"se you shou$d do that but then you get stuck and ove"whe$med by Tibetan 'uddhism,s many methods% Then you $ose the key/point again% #t,s ca$$ed a spi"itua$ t"ap% 2ou "un ("om the wo"$d$y economica$ t"ap and then you come to the 9ast and to the "e$igious 'uddhist method t"ap% # think it,s s$ight$y bette" than the othe" one% 2ou need to $et it go but not abandon it: "8h, #,m not going (o" "ko"a", not doing mant"a" / Then you abandon the =ha"ma% )ithin it you have to (ind the essence% 8u" human mind has this b$ack and white unde"standing% Khyentse Rinpoche did a$$ the methods but he was not caught by them% >e was not "ea$$y emotiona$ about his chanting o" got stuck with his chanting% #t was 1ust pa"t o( his p"actice% 'ut he a$so had the t"ans$ucent c$a"ity o( "igpa% )ithin that he p"acticed%

# think i( you "ea$$y want to use you" time p"ope"$y in 4epa$, you use both the p"actica$ and the spi"itua$ path, both methods% At the same time unde"stand the essence o( natu"e o( mind% )hen these two a"e combined, then it is use(u$% # think that many students a"e stuck by so many methods% And now Tu$ku C"gyen Rinpoche is not he"e so you wi$$ not get so much suppo"t (o" p"acticing the natu"e o( mind% >e is one o( the he"oes in Katmandu va$$ey% So he "ea$$y suppo"ts you% #( you do a$$ the methods, then he a$so suppo"ts ve"y much 1ust "esting, sitting in the natu"e o( mind% 4owadays you cannot (ind so many =-ogchen teache"s% They a"e a $itt$e bit a("aid o( ta$king about it and instead, say: "8h, you must do a$$ the "egu$a" p"actices (i"st othe"wise it is ve"y dange"ous"% Then you sta"t to (ee$: "8h, maybe # am doing w"ong, maybe Tu$ku C"gyen Rinpoche was w"ong, maybe simp$y "esting the mind is not su((icient, maybe # have to do a$$ this (i"st, do a$$ that (i"st"% To attend many yea"s in the Shed"a, do again the who$e 4gond"o, do bi$$ions o( mant"as / maybe too o$d (o" that% So # (ee$ this is ve"y much happening, in the )est and in 4epa$ a$so% .ess guts to go di"ect$y to the natu"e o( mind% Teache" a("aid, student a("aid6 Tu$ku C"gyen Rinpoche a$ways said you shou$d do one 4gond"o and have one good yidam, natu"e o( mind p"actice, accumu$ation, and devotion% Cppe", devotion, $owe", compassion, in the midd$e, the "ight view suppo"ted by one yidam and then go on% Keep going, 7onny )a$ke"6 7ust keep wa$king, keep going, keep going6 2ou who "eceived Tu$ku C"gyen Rinpoche,s teachings and did not study a$$ these things, it,s ok% 7ust keep going with his teaching% Bu$$ devotion to him and the =ha"ma and keep wa$king% And p"actice with the discip$ine% Those days at 4agi !ompa a""iving at th"ee o,c$ock, at seven o,c$ock the"e a"e a$"eady teachings on the natu"e o( mind% So happy going up to the mountain6 4owadays when # go and see othe" teache"s, the"e is a $ot o( tant"ic sme$$, ve"y good and p$easant% 'ut you cannot hea" at a$$ about natu"e o( mind% The natu"e o( mind is hidden o" maybe not the"e Maybe they don,t know, who knows% 2ou cannot be too much "omantic about $amas% Maybe sometimes they do not know about natu"e o( mind6 The )est has a "omantic (ee$ing about Tibetan 'uddhism, which is ve"y good% 4ot against it, but P$ease come back again and again% =o the yidam/p"actice, bodhicitta, compassion / they a"e so impo"tant% 'ut at the same time, the non/conceptua$ c$a"ity view is e3t"eme$y impo"tant6 8u" mind is ve"y conditiona$, $ike a hung"y dog% )he"eve" the"e is a sme$$ o( (ood, you go the"e and then you a"e stuck the"e% #t is ve"y dependant% .ong time ago # didn,t unde"stand about the )este"n concept o( having suppo"t% 4owadays # think suppo"t is ve"y impo"tant, spi"itua$ suppo"t%

'e(o"e # didn,t want to buy a compute" but now # have bought th"ee times% )hy; 'ecause o( so much in($uence and suppo"t ("om adve"tising that you shou$d have it% #( you don,t have it you a"e not 8K6 So they se$$ by insti$$ing (ea" / "2ou a"e not happy because you don,t have a compute""% 2ou a"e caught by that, buying a compute" because you" inside is ho$$ow no $ove% 2ou a"e $ooking (o" conditiona$ $ove a$$ the time% 'ecause no human va$ue, no inne" va$ue is the"e, so you a"e $ooking (o" e3te"na$ va$ue a$$ the time% Bo" a sho"t time you become happy% 2ou think it is inne" va$ue when you get you" new compute" and (o" the (i"st (ew days, so happy6 'ut when it gives a p"ob$em, you think, "My inne" va$ue is giving me p"ob$em"% 'ut actua$$y it is the compute"% So eve"ything is mi3ed up% 4ot such a wise way o( $iving% So you must have an inne" chip, inne" p"og"am% 'uddhism is set up ve"y we$$ with an inne" chip p"og"am% And "igpa,s p"og"am is $ike a mini chip% 9ve"ything is the"e, eve"ything is inc$uded% So i( you "ea$$y p"actice natu"e o( mind we$$, a$$ the =ha"ma is inc$uded the"e% #t,s $ike a mini chip% 'ut you can a$so have di((e"ent discs% 2ou can buy "e(uge disc, compassion disc, but then they a"e $e(t he"e and the"e% 'ette" to have one sma$$, c$ick6 So p$ease have mo"e guts on the p"actice% The compute" se$$e"s a"e doing thei" 1ob so we$$ and we have to do ou" 1ob / not to become sucked in, not to p"omote ou" $ung% .ooking too much into a compute" p"omotes you" $ung% 'ecause you can do so much in the compute" within a sho"t time, you become g"eedy and then you want to do a $ot, have (u$$ in(o"mation authenticity% 'ut you can,t, it takes time% So you "est, you change attitude and be mo"e patient% "8k # know it takes time, #,$$ wo"k s$ow$y, i( page comes o" not, no p"ob$em% Ah so good, # have oppo"tunity to "est in the natu"e o( mind in/between" Anything you do # think has to have an inne" p"og"am to dea$ with that% Then # think you wi$$ t"ans(o"m% .ike Shantideva said: "2ou can,t t"ans(o"m the who$e wo"$d and cove" it with $eathe", so instead you put $eathe" unde" you" (eet% That is bene(icia$ (o" you% Student: )hen p"acticing, the"e a"e unde"cu""ent thoughts, # can (ee$ the c$inging is de(inite$y sti$$ the"e% >ow can one be ("ee ("om that; Rinpoche: The"e a"e two ways% 8ne is the t"aditiona$ way0 anothe" is a mode"n way% The t"aditiona$ way is: because you a"e not (u$$y in the "ipga, sometimes the c$a"ity is "esting but not (u$$y united with the emptiness% That,s why you give some oppo"tunity (o" the unde"cu""ent thought% #t is ve"y impo"tant not to mi3 up the unde"cu""ent thought with the no"ma$ thought% #( you a"e in "igpa, as soon as the no"ma$ thoughts come they a"e se$(/$ibe"ated% So the"e is no p"ob$em% 9ve"ything is done on the spot% 'ut with unde"cu""ent thoughts, you

1ust stay in "igpa but he"e it makes some sto"y% #t does not "ea$$y come to the su"(ace but behind is some sto"y% The"e is some c$inging, some hope, some (ea"% That means that natu"a$ c$a"ity is not uni(ied with emptiness% Then you "e/(ocus so it becomes a $itt$e bit sha"p, (u$$% Then this unde"cu""ent thought wi$$ go% Sometimes this unde"cu""ent thought is wo""y and you have a$"eady bui$t up a &uite $ong histo"y in the (o"m o( unde"cu""ent thought% A$though you a"e "esting in natu"e o( mind, because o( the unde"cu""ent thought, it becomes $ike two depa"tments% So when you a"e "esting in natu"e o( mind, this othe" one is doing its own thing% They say it,s caused main$y by wo""y and (ea" and that makes subt$e tensions in its own way% So when you p"actice and have this that is not good% So what you do is that eve"ything goes down into this% A$so the c$a"ity / -oom / 1oin it% T"y not to cut it% 7ust $et the uppe" p"actice "ea$$y go into the unde"cu""ent thought and 1oin it, so one $eve$ d"ops down% =o you unde"stand; 2ou come down and "ea$$y "e$a3 comp$ete$y and $ook into the co"e o( the (ea", the (undamenta$ co"e o( the uptight (ea"% And within that you (ind "igpa% This unde"cu""ent thought / we ca$$ it thought but actua$$y it is $ot o( subt$e emotiona$ (ea"% Bea", wo"k and connection with di((e"ent p"o1ect: bui$ding monaste"y/p"o1ect, t"ans$ation/p"o1ect, "unning !omde/ p"o1ect% 8n the su"(ace it is the p"actice but the"e is anothe" mind wo"king with this p"o1ect% That needs to be b"ought togethe"% #( you don,t b"ing these two togethe", then its not hea$thy and that wi$$ c"eate some ma1o" p"ob$em in the (utu"e% So eithe" way / you synch"oni-e o" you go into that emotion, that wo""y and ("om the"e 1oin, make peace ta$k between them% Then you make this into a habit% Sometimes by "esting in natu"e o( mind its pe"(ect$y (ine, no unde"cu""ent thoughts% 'ut then depending on you" $i(esty$e, sometimes some wo""y comes because "igpa is too open% So "igpa gives too much ("eedom (o" thought and emotions, they a"e a$$owed to come% #n shamata, you don,t give any ("eedom, itFs $ike a mona"chy% Rigpa is (u$$y democ"acy% #( eve"ybody is we$$ educated, then the"e is no p"ob$em% #( not, so many things come% A$$ the time the"e a"e demonst"ations because you a"e not occupied with one thing% So anything can come% So i( you have a ma1o" big wo""y, that can a$so come into the "igpa, because you a"e not b$ocking o" supp"essing% The"e is no supp"essing at a$$ in "igpa% 9ve"ything is ("esh and open% 'ut then anything can come% So i( something comes, (o"get about "igpa% Then tu"n you" awa"eness to that, then within that you (ind "igpa% A$$ the ce$$s, a$$ the senses, a$$ the thoughts, and a$$ the emotions they a"e $ooking (o" $ibe"ation% A$$ sentient beings $ook (o" we$$ being o" ("eedom% Ange" needs $ove and compassion% So eve"y ce$$ in you" body

is $ooking (o" some we$$ being% So happiness is ou" basic sentient beings "ight% #( you have a p"o1ect this unde"cu""ent thought comes up easi$y as $ung, speed% Then its sometimes good to p"actice $oving/kindness% Rea$$y go down to the unde"cu""ent thought: "# think you need some $ove, you need some ice c"eam o( compassion, and you need some moistu"i-ing c"eam"% So you (u$$y "est with that and then when they have become &uiet, then # think you need the c$a"ity a$so% "2ou a"e &uite moistu"i-ed but you $ook stupid6 2ou need some c$a"ity"% Then you can app"oach emptiness, ego$essness within that% Sometimes =-ogchen gives you the imp"ession that c$a"ity is up he"e% 8( cou"se c$a"ity is he"e% 'ut i( you a"e caught up down the"e, it you don,t b"ing down the c$a"ity, it has its own wo"$d% Maybe the pa$ace is ve"y c$ean, but it doesn,t know what is happening in the st"eet% That,s why the st"eets become the p"ob$em (o" the pa$ace% So between the pa$ace and the st"eets, its cut o((% The pa$ace stays so "ich, so much (ood but the st"eet is the p"ob$em and soone" o" $ate" the"e wi$$ be p"ob$ems the"e% So -oom down, moistu"i-e, the"apy, yoga and then give c$a"ity% Then in mode"n $anguage: mind and hea"t a"e wo"king togethe"% 4ew age way o( ta$king, without "e$igion% # think it is ve"y impo"tant% #n Tibet i( the mind is 8K, then natu"a$$y the hea"t becomes pa"t o( that% So many teachings a"e on the mind, to make mind c$ea", because mind is not that c$ea" sometimes in Tibet, s$eepy% #( you p"actice much (ee$ing, mind becomes natu"a$$y c$ea" a$so% 'ut in the weste"n wo"$d the"e is &uite a big gap between the physica$ and the menta$% The menta$ does its wo"k0 the physica$ does its wo"k% 4o communication between them% Then the (oundation wi$$ go down, without communication% #ts a ve"y good point, this unde"cu""ent o( thought% #t is ve"y p"ob$ematic and we take a $ot o( advantage o( it a$so% 'ecause the unde"cu""ent thought is somewhat connected with a hidden agenda% So the hidden agenda is wo"king with this unde"cu""ent thought: ">i, so nice6 'ut the unde"cu""ent thought: "Maybe this pe"son is not so good"% So the"e a"e two wo"$ds and we give &uite good "ight to the unde"cu""ent thought to go on% So what is 'uddhism,s hidden agenda; #n eve"ything we do the"e is a hidden agenda% # think 'uddhism,s hidden agenda is bodhicitta, compassion% #( anything you do is to achieve bodhicitta / "e$ative and u$timate bodhicitta / then its (ine% That,s the who$e point% )hen you $ook at the bodhisattvas way, they teach bodhicitta% #n o"de" to (u$(i$$

bodhicitta you have to do the si3 pa"amitas, visua$i-ations, p"ost"ations, manda$as, a$$ these di((e"ent methods to achieve bodhicitta mind% #n any 'uddhist p"actice i( you don,t have this hidden goa$, it does not go the "ight way% #( you don,t b"ing bodhicitta into the p"ost"ation and the p"ost"ations hidden agenda is to be hea$thy: "# am doing spi"itua$ p"actice", but sec"et agenda is "maybe #,$$ get some musc$es,, maybe my b$ood suga" wi$$ go down"So its ok, but you" hidden agenda is not bodhicitta% Sometimes this hidden agenda is missing # think% #n any 'uddhist p"actice the (ina$ (ocus is bodhicitta% #n o"de" to (u$(i$$ bodhicitta we do mi$$ions, bi$$ions o( di((e"ent methods% So we shou$d not (o"get ou" mission, the hidden agenda% That,s why 4yoshu$ Khen a$ways says: "!ood motivation, check you" motivation"% #n the midd$e o( the teaching he says: "8k stop the teaching now, check you" motivation"% >e changes his motivation and he asks us to change ou" motivation% So this is to not (o"get ou" mission% Sometimes p"actitione"s motivation is &uite se$(ish% >igh c$ass se$(ishness: "Me peace(u$, me 1oy(u$, me happy, me we$$ being% #n o"de" (o" my we$$ being # use othe" peop$e because its inte"dependent% #( # don,t make he" o" him happy, # wi$$ not become happy"% #t is peace, se$(ish peace% Se$(ish peace becomes ou" hidden agenda most o( the time # think% That,s why beings a"e a$ways stuck in samsa"a% Sometimes when you do many things e3te"na$$y it dest"oys you" hidden peace(u$ se$(ishness% Then you $ose the motivation to he$p othe"s a$so% Iuite o(ten its $ike that% 2ou want to he$p a p"o1ect, ")ow, so happy", but somewhe"e ha$(way / a$so eve"ything goes we$$, but it doesn,t go acco"ding to the (u$(i$$ing o( you" hidden agenda / then you c"eate some p"ob$ems% Then ha$(way: "# am so""y, # am going"% 9specia$$y vo$unta"y wo"k, easy to get out% #( you get paid, then it is di((e"ent% A$though you don,t $ike it, you c$ing to the cash6 So you become to$e"ant: "A$though # don,t $ike it, # must do it because # need these CS do$$a" in o"de" to su"vive% So # think you" hidden agenda is ve"y impo"tant to change% Then # think you wi$$ "ea$$y have inne" st"ength% Tu$ku C"gen Rinpoche, Khyentse Rinpoche and >> =a$ai .ama they neve" get ti"ed, e3hausted to see peop$e, to he$p peop$e% #( the peop$e a"e happy, they a"e happy% #t the peop$e a"e not happy, they a"e happy a$so6 So it means they a"e "ea$$y we$$ estab$ished in thei" hidden agenda, with bodhicitta and sea$ed by unconditiona$ $ove, "ea$$y sea$ed by unconditiona$ $ove% Then you get "ea$ st"ength and you a"e not becoming $ike a Tibetan p"aye"/($ag% )he"eve" the wind b$ows, the ($ag goes that way% 4o wind, no suppo"t, no e3citement, nothing, then it goes down% )heneve" # get menta$$y ti"ed its because o( not having "ea$$y good bodhicitta% 8ne time Tu$ku C"gen Rinpoche stayed at 8se$ .ing (o" si3

months and # was staying about two months with him% >e sees peop$e, he put consec"ation in the statues, and he gathe"ed a$$ these things and he sent peop$e to Kha/4ying and 4agi !ompa% So many things he did ("om mo"ning to evening and # wo"ked with that% # got "ea$$y, "ea$$y comp$ete$y e3hausted, "ea$$y ti"ed% So # said: "# wou$d $ike to go to Pokha"a"% >e said: ")hat;" Rea$$y in my mind came the idea o( wea"ing no"ma$ c$oths and going on the $ake, d"inking some 5oca 5o$a, 1ust "esting, $ooking at the $ake with no ob$igations% So # said "# want to go to Pokha"a"% >e said: ")hat;"% # said it th"ee times and he said ")hy;" Then # (e$t a $itt$e bit (unny% >e asked: ")hy a"e you going;" # said # $ike to go the"e a bit to "est, "e$a3")hat, why;" So he asked a$$ the "easons why # need to be "e$a3ed and "est in Pokha"a% )hy not "est he"e% And he p"etends he doesn,t unde"stand% >e takes advantage o( his $ack o( hea"ing% )hich he don,t $ike so much he said ")hat;" Then you ask two, th"ee times and then you" mind becomes $oosened up o" something% >e used that method &uite o(ten% So then # gave up, # didn,t go to Pokha"a% 'ut the"e is a big thing in my mind: he is about D0 and # was about G0% # am "ea$$y e3hausted, he was not e3hausted% >e was sti$$ (u$$ o( enthusiasm% # think its the mind, deep down whe"e you "ea$$y stay% 2ou" hidden agenda is not (u$(i$$ed: To "est in the (o$ding/ chai" with "emote/cont"o$, sit the"e and d"ink co((ee, watch the news and "e$a3 So maybe you have this kind o( agenda sometimes in the mind, hidden% 'ut he doesn,t have that% So when his $i(esty$e doesnt (u$(i$$ my hidden agenda, then # got e3hausted% A$$ the time # was $ooking (o" some gap to "e$a3, some gap (o" a (o$ding/chai" So you want this kind o( $i(esty$e sometimes # think% >is inside is "ea$$y motivated by he$ping peop$e, seeing peop$e% 4o matte" what peop$e a"e o((e"ing / money o" not money% Money is not the issue% Peop$e who don,t have money, he gives back the money% >e is &uite (amous (o" that% #( peop$e a"e &uite poo" then he checks with the nuns: ">ow much does this cost;" Then the nun wi$$ go and ca$cu$ate% Then he added a bit mo"e than that and when they come and say the (ina$ bye/bye, he put the money / p"epa"ed be(o"e / tied in a kata and put it a"ound the pe"son% So # think giving teaching is not "ea$$y (o" making money% >is (u$$y hidden agenda is bodhicitta% Then he doesn,t get ti"ed% # am ta$king about the emotiona$ ti"ed, the menta$ ti"ed, not the physica$ ti"ed% #n town # see many peop$e whose eyes a"e "ea$$y hope$ess$y e3hausted and a $itt$e bit sad down the"e% That is the poison, take out that% The standa"d p"ob$ems a"e ange", attachment, 1ea$ousy, p"ide and igno"ance% )e have these standa"d p"ob$ems, a$$ sentient beings, whe"eve" we go% 'ut the cu$tu"e p"ob$em, the envi"onment, new p"ob$ems $ike "est$ess $ung / some count"ies have, some don,t% To (ee$ bad about you"se$( a$$ the time, $ike ho$$ow / some count"ies p"oduce it,

some don,t% 'ut a$$ have the (ive poisons0 these a"e the standa"d (o" a$$ sentient beings% 'ut sometimes you have to take out this cu$tu"e/ c"eated su((e"ing be(o"e you p"actice authentic 'uddhism% Tibetans need mo"e c$a"ity, weste"ne"s need mo"e emotiona$ hea$ing% # ca$$ it wounded $ove% #n the west it is ve"y high% The $ove/a"ea is ve"y hu"t% )"ong e3pectations, w"ong app"oach and in o"de" to (ee$ $ove, you have to have some e3te"na$ thing to $ove you% 9ssence $ove is togethe" with natu"e o( mind and 'uddha/natu"e, unconditiona$ $ove% # ca$$ it essence $ove, e3p"ession $ove and bound$ess $ove% # think essence $ove we a"e missing comp$ete$y% )e a"e on$y e3pe"iencing e3p"ession $ove, which comes with attachment% The pu"e essence $ove is gone% The essence $ove is a$most $ike we$$ being, 1ust $ove, why $ove, how $ove% .ove is $ike a noun, not as a ve"b% )hen you have this then you p"actice engaging $ove o" e3p"ession $ove and that is coming ("om the essence $ove% So its mo"e pu"e $ove% And that you p"actice togethe" with the (ou" bound$essnesses% 8the"wise 1ust 1ump to the bound$ess, # think it might not wo"k, because it wi$$ not sta"t ("om the essence $ove% # think human beings a"e "ea$$y sensitive about $ove in gene"a$ and thei" $ove is comp$ete$y mi3ed up without the essence $ove% A$$ $ove is connected with attachment and it becomes sub1ect and ob1ect% Then the"e is the wound, hu"t and it becomes ve"y sensitive, a big con(usion o( $ove% The (undamenta$ unconditiona$ essence $ove is missing in a$$ cu$tu"es% #n the weste"n cu$tu"e mo"e so because you" wounded $ove comes ("om e3p"ession $ove with attachment% 2ou a"e not satis(ied with that but the"e a"e no othe" a$te"natives% The"e is no teaching, no one ta$ks about it% So it becomes unc$ea"% Some poems might te$$ something o" some song might point to something, but the"e is no (u$$ techni&ue o" suppo"t (o" that% Then it comes back into the attachment $ove% 'ound$ess $ove is what 'uddhism ta$ks about / to sha"e, to (ee$ the same $ove (o" a$$ sentient beings% )hat you (ee$ (o" you" chi$d, (o" you" pa"ents, you shou$d (ee$ (o" a$$ sentient beings e3act$y the same% Student: )hat is essence $ove; Rinpoche: 9ssence $ove is impo"tant% #ts 1ust we$$ being $ike $ove, $ove to you" ce$$s, to you" body% The"e is no "est$essness0 you" mind is not ha"sh% 7ust "ich, we$$ being, $ove, $ovab$e% Then when you a"e the"e then you $ove% Then its not so much me, me, me% 2ou become the $ove% 4o need to (ee$ me happy, me impo"tant because you a"e so"t o( imbued with $ove%

Student: Rinpoche that sounds $ike a &ua$ity o( 'uddha natu"e% Rinpoche: 2es one pa"t o( 'uddha natu"e, $oving/kindness% 9ve"y &ua$ity is in the 'uddha natu"e: the (undamenta$ peace, the (undamenta$ c$a"ity, the (undamenta$ $ove, the (undamenta$ compassion% So these things a"e missing% 'ecause eve"ything is sub1ect / ob1ect $ove, sub1ect / ob1ect peace, sub1ect / ob1ect compassion, sub1ect / ob1ect c$a"ity% Then the"e is no basic g"ound% 2ou (ee$ ve"y peace(u$ with this incense% )hen this incense is (inished then you a"e c"aving mo"e% 2ou put so much va$ue on this incense% )hy; 'ecause it gives you some menta$ peace% 'ut this menta$ peace is tempo"a"y and the "ea$ va$ue is not on the incense, it is on the mind and this incense is emptiness% Suppo"t and $i(e a"e di((e"ent% .i(e means you a"e addicted, without this you cannot stand it% Suppo"t means i( you have, its good, i( you don,t have, its a$so ok% That attitude we a$so (ind in the ?a1"ayana, whe"e you a"e not abandoning the me"it ci"cumstances% 2ou use that ci"cumstance to do mo"e p"aye", mo"e o((e"ing, mo"e dedication and mo"e me"it/"ecyc$ing% 2ou shou$d "ecyc$e you" me"it, othe"wise you" me"it wi$$ be e3hausted% 8ne time used / gone6 Student: 5ou$d you give a de(inition o( me"it% Rinpoche: Me"it is making bette" oppo"tunities in you" eve"yday $i(e% That kind o( ene"gy is c"eated% Student: 8ppo"tunities (o" e3pe"iencing you" own mind; Rinpoche: 8ppo"tunities (o" you" mind, (o" you" $i(e acco"ding to spi"itua$ity% Bocus on the spi"itua$ path in o"de" to be success(u$ on you" path% Student: So whethe" something achieves that o" not is the (unction o( both action and motivation; Rinpoche: Action and motivation, both and dedication a$so% # think it is a $itt$e di((icu$t to unde"stand me"it but one easy way is that it makes habits% That kind o( me"it is easy to unde"stand% #n Tibet whe"eve" you go it gives you a spi"itua$ me"it o" habit% 2ou see the "ock and the"e is a mant"a with "8m mani peme hung"% 2ou see the wate" whe"e some "Mani"/mant"a a"e "unning with the he$p o( the wate", you see monaste"y #ts $ike adve"tising% Adve"tising makes some kind o( me"it% .ike buying Sony/compute"% Accumu$ation o( that, then a(te" (ou", (ive yea"s # bought it one day% 2ou p$ant seed in the a$aya and one day a$$ these seeds and maybe you a$so have some cash, then

boom / you buy6 #nstead o( buying something e$se, $ike a statue, you buy Sony% So me"it wo"ks $ike that% 9ve"y time you conceptua$$y p"ay "mani", you dedicate it% This makes you a spi"itua$ pe"son% 'ecause o( a$$ these ci"cumstances o( me"it it is easy to "est in the natu"e o( mind, because good ci"cumstances a"e the"e% 8ne day you might want to go (o" a th"ee yea" "et"eat% #( you don,t have the me"it, you wi$$ not go% The"e is the visib$e accumu$ation o( me"it and the"e is the invisib$e way o( accumu$ating me"it, $ike doing "tsok", p"aye"s (o" Mahaka$a% # think in o"de" to $ive a p"ope" $i(e you need to have both the visib$e and the invisib$e accumu$ation% So me"it does both o( these% Sometimes you p"epa"e eve"ything but then something e$se happens% So the invisib$e (o"ce is not enough% Student: )e didn,t have enough me"it (o" it to happen%%; Rinpoche: So"t o(% #ts out o( you" p$an% 2ou" p$anning condition is ve"y good, but something happens% That is not enough me"it and not enough aspi"ations% Aspi"ations a"e impo"tant% #t seems $ike aspi"ations a"e not impo"tant but # think they a"e ve"y, ve"y impo"tant% So p$ease p"ay at the stupa% The"e a"e two g"eat stupas he"e in Katmandu% Make aspi"ations "ea$$y authentica$$y: "May # have time (o" p"actice in "et"eat"% #( you have good aspi"ation you wi$$ not get so many p"ob$ems% 9ven though you stay si3 yea"s in "et"eat, its 1ust easy6 2ou don,t need to (o"ce so much because the aspi"ation me"it gives you good ci"cumstances% 2ou wi$$ not get ti"ed, you wi$$ not get e3hausted Student: The ci"cumstances might not be di((e"ent but my attitude to them might be Rinpoche: The ci"cumstances might change a$so6 Student: 5ou$d you speak about the essence o( coeme"ging wisdom / emptiness and appea"ance as a unity; Rinpoche: Theo"etica$$y you can e3p$ain it in one way, e3pe"ientia$$y you can e3p$ain in one othe" way% #( you want to e3p$ain th"ough e3pe"ience, you have to unde"stand the natu"e o( mind% Bi"st empty essence and within empty essence o( mind you $ook, you come to the phenomena% The phenomena a"e the"e but they a"e not "ea$$y the"e, $ike so$id% So emptiness and phenomena a"e a unity and these phenomena a"e me"e "e($ections o( you" ka"mic e3pe"iences% They a"e not "ea$$y the"e but "ight now the"e is no choice because you" ka"mic e3pe"iences did not yet become e3hausted% So at this point you dea$ with it by "especting it "e$ative$y% The c$a"ity o( the empty cogni-ant, "nangtong sung1uk"% "4angwa", appea"ance, "tongpa", emptiness%

"Sung1uk" means unity, insepa"abi$ity% #ts not $ike two things coming togethe"% So within the phenomena, 1ust "ea$i-e the emptiness% 9mptiness and phenomena, then the"e is unity% #( you give up appea"ances then it cannot be a unity with emptiness% Student: )hy do they ca$$ it co eme"gent; Rinpoche: 5oeme"gent wisdom is: the wisdom is neve" sepa"ated ("om you% #ts togethe"0 its int"insica$$y the"e% 'uddhism,s int"insica$$y doesn,t mean pe"manent$y% #t is independent$y co eme"gent, ca$$ed wisdom% )e a"e not ta$king about the g"ound0 we a"e ta$king about the path% 8n the path the"e a"e a$ways e3pe"iences% 8the"wise "ecogni-e "igpa: no need to "ecogni-e, its a$ways the"e% )hy do you need to "ecogni-e; #s "igpa a new thing; 4o, but in $anguage we use "ecogni-e "igpa o" not% 5oeme"gent wisdom is the same% #n $anguage you have to divide it into th"ee: g"ound, path o" ("uition% !"ound is used a $itt$e bit di((e"ent0 ("uition is used a $itt$e di((e"ent% Path a$ways has an action, sub1ect and ob1ect, "ea$i-e, unde"stand, achieve, p"actice% #ts a$ways ve"bs% Student: >ow can one identi(y and (ind one,s "oot/$ama; Rinpoche: Sometimes its ve"y easy, sometimes its not% T"aditiona$$y you have to sea"ch (o" th"ee o" nine yea"s they say% 'ut # think this is a$so connected with the ka"mic system% #( you have a st"ong package o( ka"ma, then you wi$$ see% 7ust "shopping" a"ound he"e and the"e and one day it 1ust c$icks in you" mind: "8h, this is my "oot/teache"6" 'ut i( you can,t (ind, then you have to study: what # am, the teache",s backg"ound, the teache",s $ineage, "eputation% 2ou" teache",s sty$e, you" sty$e, you" condition and then you see% Maybe you can,t (ind o" you don,t have the capacity to see that the teache" is *00J co""ect% So i( you see that D+J is good, then go (o" it6 #( you on$y see that *0J is good and K0J is not ok, then don,t go6 #ts same $ike ma""iage6 #( you see the wi(e is D+J good, 1ust ma""y6 #( you see she is on$y *0J good and K0 Jis not ok, then don,t ma""y% )hen you "ea$$y have a "ea$i-ed unde"standing and you become a$most the same as the teache", then you wi$$ see the teache" as *00J ok% Cnti$ then, you can,t% So you $ook a"ound% See the di((e"ent web sites and then you go one month he"e, one month the"e% Then you a$so $ook at the sty$e o( the teache": systematic sty$e, mo"e $oose sty$e, mo"e yogic sty$e, mo"e scho$a"$y sty$e% And what type o( pe"son you a"e% #( you a"e ve"y scho$a"$y and you see a yogi, you might get (ed up% #( you have a "ea$ yogic kind o( app"oach and you see a scho$a", you" head becomes boi$ed% This you a$so have to check% Then the"e a"e some standa"d teache"s you can go to, wo"$d "ecogni-ed teache"s with

a bit o( standing% 'ut they a"e not necessa"i$y ve"y he$p(u$ (o" you% Sometimes a hidden yogi wi$$ have a $ot o( time% #( you meet a ve"y simp$e yogi o" yogini with teeth upside down, a $ot o( puss in thei" eyes, digging thei" nose, they might have a ve"y good insight, a ve"y high unde"standing% Some yogis in Tashi 7ong a"e e3act$y $ike that% #t you "ea$$y want to p"actice, go to a sma$$ teache", a "ea$$y good sma$$ yogi teache" and then you can get a $ot o( time with them% #( the teache" has no time, then the"e is no use% .ike me, i( you $ook at my web side then you wi$$ know: "8h no6" Student: 2ou say that the teache" doesn,t have a $ot o( time, its no use, but its a$so said that the b$essings o( the $ama don,t depend on being with him% Rinpoche: That,s a$so possib$e, but i( you "ea$$y $ike to study then you need time% The"e a"e di((e"ent types o( peop$e% Bo" some that is ok% 'ut (o" some othe" they need the physica$ time% Some students have psycho$ogica$ p"ob$ems: "# must have time with the teache"% #( you a"e this type o( pe"son, then the teache" who doesnt have time (o" you is the w"ong teache"% Some students you see at the teaching/time and a $itt$e bit p"ivate and that,s it% P"ivate o" not p"ivate time is not so di((e"ent sometimes, but the human mind needs the p"ivate time: "This is my p"ivate teaching"% 'ut actua$$y its e3act$y the same teaching as in the g"oup teaching% Teachings ("om Tu$ku C"gen Rinpoche in g"oups a"e even bette" then p"ivate% 'ut you" emotion: "This is one/ to /one"% Me, me, you a"e p"oud, egos game again% 'ut when you have a specia$ e3pe"ience then you might not want to sha"e it with othe"s% Then you ta$k p"ivate, maybe its use(u$% 'ut in my own e3pe"ience teaching in a g"oup is much bette"% Khyentse Rinpoche, Tu$ku C"gen Rinpoche, Adue Rinpoche gave g"oup teachings% And these days # think the"e is mo"e chance to get g"oup teaching then one to one teaching% Student: >ow is the e3pe"ience o( being caught by the a$aya; Rinpoche: The subt$ety o( stuckness is the"e% Sti$$ness and stuckness a"e two di((e"ent things% Rigpa has a$so sti$$ness, ve"y pu"e sti$$ness% 'ut when the"e is a bit o( g"oss stuckness / no thought, ve"y c$ea", then its a$aya% )hen the"e is a ve"y no"ma$ t"ans$ucent state, then its "igpa% Student: 5an the e3pe"ience o( the a$aya a$so be somewhat open; Rinpoche: 8pen and awa"e, yes% A$aya is &uite a good thing, its c$ose to "igpa% Many, many meditato"s a"e staying the"e, di((e"ent t"aditions

o( meditato"s% 9ven non meditato"s a"e sometimes "esting the"e, in the Sauna, somehow "esting in the a$aya% A$aya has di((e"ent deg"ees% Student: # thought a$aya was mo"e du$$% Rinpoche: The g"oss a$aya is ve"y du$$ but the subt$e a$aya is not du$$, its ve"y c$ose to "igpa% 'ut sometimes the"e is no choice% 2ou stay in the a$aya and ("om the"e th"ough the devotion, th"ough the e((o"t, the unde"standing it wi$$ shi(t automatica$$y to the "igpa% Student: The key to the shi(t is t"ying to gene"ate devotion; Rinpoche: =evotion and me"it and depending on some good book% Maybe the"e is some dange" (o" coming into the a$aya, so t"y not to% 'ut don,t (ea" it, a$aya is a$so ok, its not a bad thing% 'ut stupid a$aya is ve"y, ve"y, ve"y bad, $ike du$$, stupid% Stupid meditation, that,s not good% =-ogchen and Mahamud"a a"e against that% Rigpa and a$aya a"e depending on two di((e"ent mate"ia$s, but they a"e ve"y simi$a"% Bo" e3amp$e, one is cotton, the othe" is p$astic% The co$o" is ve"y simi$a" but the basic mate"ia$ is di((e"ent% 8ne is ni"vanic mate"ia$, the othe" is samsa"ic mate"ia$% 'ut they $ook simi$a", $ike "ea$ ($owe" and p$astic ($owe"% Iuite o(ten # thought the "ea$ ($owe" was p$astic because p$astic is made so good% #ts two comp$ete$y di((e"ent mate"ia$s but ve"y simi$a" in some a"eas% Student: So samsa"a and ni"vana a"en,t so di((e"ent, it is easy to mistake; Rinpoche: #ts two di((e"ent mate"ia$s unti$ the abso$ute natu"e o( the a$aya is "ea$i-ed% The abso$ute natu"e o( the p$astic ($owe" and the "ea$ ($owe" a"e both emptiness% The abso$ute natu"e o( samsa"a and ni"vana a"e not di((e"ent, but the "e$ative natu"e is di((e"ent% Student: # have (ound that the wisdom is something that doesn,t a"ise within the meditation but du"ing the post/meditation% So i( you "est in the a$aya the"e is no &ua$ity o( wisdom o" insight that a"ises ("om that o" is the"e; Rinpoche: To some e3tent, but not "ea$ wisdom% Peace(u$, some kind o( awakemess, some kind o( c$a"ity% 'ut not "ea$ omniscient wisdom but some siddhi might come% Siddhi comes ("om the sti$$ness% Actua$$y Shamata is a$so some (o"m o( a$aya, a$aya with mind(u$ness% 5$ose to "igpa the"e is subt$e a$aya% # don,t think you need to meditate even % 7ust sit the"e and then you come into the a$aya% 'ut then the"e is a$ways some kind o( subt$e g$ue, a $itt$e bit mu"ky, not "ea$$y c"ysta$

c$ea"% So it is ha"d to distingue% 'ut don,t wo""y about that% 7ust p"ay not to go the"e and make accumu$ation o( me"its% And then t"y you" best6 9nd with =edication

"Advice on the Path" 5opy"ight Tsoknyi Rinpoche 200 Teachings given at Swyambu, Katmandu May 200 T"ansc"ibed and edited by .od"o Pa$mo and Madhu unde" Rinpoche s supe"vision%