28 jun 2009 8th 10th chapters of Kunjed Gyalpo (Merigar east), june Okay, so I start this third day.

. And I do as usually a summary of the previous two days. And we arrived to the chapter ten. We are talking about this root Tantra, called Kunjed Gyalpo, which is considered to be root Tantra of Semde series of Dzogchen teaching. Its interesting chapter, most of all because introduce the understanding of the perfect condition. About perfect condition we should understand in terms of teacher, teaching and students. Because the real knowledge, of how should be the perfect condition is usually the circumstance. So if it is a circumstance, a circumstance is made of three main aspects, no? As we are made of three aspects, meaning, mind, speech and body. Then how it reflects in approaching Dharma? That we have teacher, teaching and community. So when we are introducing, how should be perfect condition, it relates immediately with all aspects, not only the teacher condition. This understanding is introduced as usual starting from the supreme source itself. Because when he is communicating with Vajrasattva, it says: I am called the perfect condition. And the reason is, because everything is contained in himself, thats why, I am called the source. Because I am the teacher, the teaching, and the disciple, all comes from me. So this means that as usual we remind, that everything comes from the same source. So everything coming from the same source means, that manifests in the right way. Because if we understand, that something comes from something else, then its strange. We have illusion that for example, we have day and night. But in a real sense, day and night, when we are staying in this position of the earth, then we have perception of day and night. So in this moment we have sun, later we have night, darkness. But in the real sense, in the other side of the world now, we have opposite situation. So this means, its our perception, how is it, if it is day or night. But according to this perception we create our life, no? We invent how it should be and what is right and what is wrong. So, during night is better to sleep, during day is better to work. But if now everybody has the same time all over the world, then its difficult for people in the other side. Because it is very early in the morning, so they feel sleepy, no? Then if rules are based on this, starts to be something strange. It means, it doesnt exist day and night. For us it exists now, we have this perception, but in other world can also be more than one sun for example. Then if they have two suns in two different positions, they never have night for example. Then they have totally different perception of reality. If instead of having five fingers I have six fingers, immediately I have different perception of reality, no? If I have eight legs, its totally strange. But perception and understanding comes from my condition, not something else. So this perfect condition will arise, will come from themselve, the condition itself. Thats why in the eighth chapter we are introducing to the understanding of self arising wisdom. Because it comes from itself. So we dont have problem, that something is changing. In real sense, we dont have day and night. It is just position of, like lamp, and some object is dark or its with light. But for us it is very important, because if we have to work during night, its problem. Then we see the sun every day and if we are not aware, that the earth is turning around the sun, we invent whatever. Then in the past we were thinking, that centre of the universe was the earth. Then we discover, that the earth is turning around the sun. But still we are looking very big object, no? But about for example how works our feeling, our mind, our emotions, still we dont know very well. Because we have this illusion, that from something comes out something else. Because we discover in two days from nothing comes out something.

But it is very strange, that we believe something like this. Because if we stop one second, one minute and we try to observe with logic: From the air for example it doesnt come out water, or it doesnt comes out fire. This we should understand first of all. And from air comes out air, from water comes out water, from energy comes out energy. This we should understand, because its something very basic. When we are for example constructing and creating this world around us with our mind, then we can have illusion, that from nothing comes out something. For example, in the past we can believe, that the sun is like a god. That we have some connection between how is star and how is our destiny. Because our mind works like this, we observe something, outside of us and then we reflect inside. With what we know, about outside and inside, then we decide, and we invent, we create this world. And then we develop knowledge, personal knowledge, based on what we know. But never is something new. Always is something we already know. And this also justifies very simply what is karma, no? Because we know, then we can do only what we know. The domain of our mind is connected with our karmic vision, which means, with our consequences, with our reason why we are alive. For example, when I am working, then people always ask, but you are different from other consultants, other managers and so on. But you have something special, that I dont get, but you are really different. Always they say, you are more trustable, no? But in the real sense, when I arrive, I am the youngest possible. At the beginning no one believes, always ask, but when your boss is coming? Like a kid, like a boy they treat me. Because for Italian to young, I am ten years to young. But then after a while I say, but you dont worry, now lets see what is the problem, lets try to understand the situation. Then slowly, slowly what I do, is just behave like a mirror, try to show them, how is their situation, not how is mine, because mine I know already. But then in the end they are happy, they trust. But they insist, but there is something. Then I dont know what to say, I say, maybe I am Buddhist, this is the difference. And then what they said is, ah yes, its that, it is very interesting. But this Buddhism how is it? they start to ask. And just for fun always I say, Buddhism is interesting, but there is not only one Buddha . And then they are totally shocked, Oh, not only one? But this fat man? Beside this, is not Buddha. Because this is Chinese family that was hosting Buddha during his travel. But then I explain, that there are manifestations, there are millions and millions of Buddhas, then they are totally surprised. But they understand there is one Buddha, because they know one Buddha, one god. Then I say, ah, but it is humanistic religion, not holistic. And then they start to understand, ah, humanistic, ah so, just like more connected with ourselves? Ah, yes. Otherwise these millions manifestations of Buddhas, to strange. Because they start to ask, ah, but what is the difference between the image of one and the other? Then you should explain whats the difference. Then you can say, ah, but they have different colour, different position. Ah, but what they represent? Then you should say, ah, they are representing three main states, three main existences. Then you should explain, there was Buddha once, and this is like human form. But then you should say, ah, but this Buddha, manifesting many ways, so there are teachers today. And they say, ah, but so this is meaning of reincarnation? More or less, you say. But then when you are approaching something, that is not even physical form, human form. And then they start to ask, but I saw some painting, they are terrible, with fire, eating blood. Because always they are asking about Tibetan Book of Death, because of this Egyptian one, very famous, then immediately people are interested. Then it is difficult to explain, what they are, these. Because they start to ask, but this is Buddha, again? But you can only say, this is quality of Buddha. Thats why we are using some form, or a representation, because it

looks nice. But we are representing qualities, no? With the idea, that we have good qualities, bad qualities. Representing all possible, from all points of view. But then they start obviously to ask, but why one has face of men, the other one face of animal? Then you should say, there is cosmology, no? It means there are lot of different kinds of beings, there is kind of cosmology and so on. But you would be surprised, because manager of companies are not stupid. Usually they understand, they start to ask very precise. They start to ask, but why this looks like an animal, what does it mean? Then you are very relaxed and say simply, but this is a being of this type and Buddha is manifesting just like them, they look like animal. Then they start to ask, ah, but so it means, if now I am like a snake and he is coming, I see him like a snake? Then you say, yes, of course. But then he asks, but why? What is the difference between the snake and Buddha the snake? And then you say simply, ah, Buddha is not dying. Buddha is everywhere. We are Buddha. And then they are more happy after. Because it makes sense, start to make sense for them. But then of course you should say, ah it is not finished in the real sense, there is also Buddha beyond form. But this is very difficult for them, because it goes out of the domain of mind. Because until we are in the domain of mind, its easy, we can understand. But its very difficult to go beyond form. So for example, when we are representing, what is beyond form, like Samanthabadra, then Samantabhadra we are representing with a human form. There is like blue Buddha sitting, not smiling, little bit serious. This is Samantabhadra, which represents our real nature. But how is this real nature? Beyond form. Why Samantabadra is sitting like a blue Buddha? Then at this point, if we want to explain this, but we should talk about symbol. But symbol works for example explaining qualities, but not explaining what is beyond form. Because beyond form there is not even symbol. Beyond form means, there is no thought. So, symbol is a thought. So already is difficult, you understand, its not something easy to talk about. To arrive to this point I do a summary of these two days. And in the first day we try to understand, what means reading a book. Which means, doing an action at physical level. So first act we do, for example, can be we are interested in yoga. We read books. Now we find someone interesting that talks, I dont know, something like this, and this action is reawakening our interest. Its moving, its creating tension, changing our own state. Then we perceive something that is interesting, a little bit beyond ordinary vision. In a real sense, it is just the reawakening, so it means something you already know. Because we said, we cant go out of our domain of mind, still we are in the domain of mind. So what we do during this life, that we are following Dharma teaching, that were applying, anyway its in the domain of mind. But when we talk about developing understanding, wisdom and so on, first step is discovering, what is domain itself. I am using a word domain, but I can use the word vision, its the same. For example if I am explaining Rigpai Kujug, no? I would use this famous explanations from Hevajra Tantra of three vision. Vision of reality of karmic vision, vision of practitioner of vision of experience and pure vision. But in this text we are using a different concept, it is more connected, more modern. Because this text is very essential. Being very essential in this part, we can use also modern word. Then we can say the domain of mind is limited. Is limited because we dont understand what is mind. Then we need to separate our understanding of limited mind with unlimited mind. In this limited mind is the ordinary domain of mind, of what we see outside of us. Then we discover there is inside of us, no? Then we discover there is beyond mind. But beyond mind its like a secret we need to discover. Outside and inside we can see. But

outside we said, we see through our eyes, inside we see through our mind. But what we need to understand, and this is clear in chapter nine, is that when we see, we see only what we know. Usually at the end its just illusion, that when we are believing, we are learning something. About this always I give very simple example. Example that you heard many time, but I repeat for people, who heard never before. Now if I ask someone, to think about flying, then the first moment we have very physical approach to this idea. Then first of all, we think like angels, that comes out wings on our back. Then we start to move these wings, and slowly, slowly we go up. Because we fly up, we cant fly down. Because already flying, is in air, cant be earth. Then I am flying up with these wings, just like an angel. But then other people have different tendency, different experience. So they dont have idea of angel, maybe they think flying like aeroplane. Then there are different types, like in space, in the air and so on, like a jet or something like this. Then there are even other people, more poetic people. They start to think flying, just you run and then you arrive into the space. Or just like poetry, you are breathing, and then breathing out, and then comes out like this and you are flying, something like this, more poetical way. But this depends on what you know, what you like better. In a real sense, I am asking, now you think about flying. Then after a while someone start to have problem, because the first, after a while I start to think, but like Ikarus, at a certain point these wings are destroyed and I fall down, something like this. Or I start to think something about gravity and so on. Or maybe I am thinking like a poetical, I just jump and fly, but at a certain moment I have the idea, that I fall down from the window. Because mind is working with outside, not inside. But if I discover, that in a real sense I just asked about flying, not certain precise type of flying. Then if I go into the essence of flying, into the nature of flying. Then I can fly, being everywhere. Because in real sense flying means, I can move everywhere. Then if I am omnipresent, its even better than moving. At this point I dont have problem of flying, how I am flying, how is this action. Because if I need to go somewhere, this is function of flying, I am omnipresent, already I did. So slowly slowly we understand, that if we go into the essence, then it is more easy. Because the nature of flying is not being angel. Means, is not transforming myself into angel, something superior to me. Not even is about using some special capacity I have, or that I dont have, I need to get. It is not that I am training, training, training and at a certain point I achieve. I can think, because I am totally free inside of me, that I am like a god and I am omnipresent. But why immediately doesnt come out this idea? Because, we have experience of flying. Flying, means taking aeroplane, flying means angel, this and that. We dont have experience of being god. For this reason for example we have path of transformation, that is trying to make us more free from the point of view, no? At this point for example, when we arrive to chapter ten, then the first part of this chapter is explaining, how is teacher. So if this perfect condition start from how is teacher, then teacher has three aspects. And these aspects should be connected with three existences. Because, if they are not connected, its impossible to have communication. For example, when we do Guruyoga, then we are connecting. But we are not connecting something different. When we say, we are doing Guruyoga, then we are connecting our three states. And we use a symbol like a letter for example. Then this works at this level in this way, there this communication. But at a certain point this communication becomes awareness. We go step by step, discovering first, there is some action to do. Like I said before, first time we are interested in movement, like yoga or we read book. But then slowly, slowly we become more aware. Then we discover there is something more, besides only our physical appearance. Then we discover, that word is

limited, but at the same time has great potentiality. And when we discover this, we discover also what means qualities. So in the same way, when teacher has at least three states. And it is a state beyond form, which is connected also with transmission. Doesnt need anything. Then there is a state of enjoyment of all qualities, which is connected also with speech, with energy. And then of course there is physical form, which is connected with physical appearance. Which also means, having teacher as a human being. But perfect condition doesnt mean, one is better than the other one. Doesnt mean, there are three different things. Because we are connected with all three, and they are three different things. Because they are three aspects, no? But, first we should not mix these. Thats why we dont have Guruyoga with only one ray, no? And doing like visualisation with symbol, it is always with symbol, so if we have three rays, means we have three rays, because we have three different, like three layers. If we mix physical level with energy level, then already we create problem. I said at the beginning, if we believe, that I can create something from nothing, immediately we already have problem. Usually this is introducing Dzogchen with the symbol of mirror. So if I take mirror, melong, like this. Then I have in front of mirror object, like this glass with water. Then of course, if I have glass in front of me, I can take and I can drink. But now, if glass is here behind me and I have mirror in front, I touch and I touch mirror, not glass. But if I dont go and touch this mirror and check that its just reflection, then is a problem. Because if I believe, this mirror is reality, then I start to do action. If I believe, that what I see, its really reality, instead it is just reflection, then I create myself immediately problem. Because if I dont need to drink, what I do? Maybe I start to think, ah but this glass is not very nice, better I draw a better glass. Then I start to create problem about form. Or I start to think, but who is this glass? Then I start to ask, but who is this glass, who is this glass? Its your, but you have already. But I am more rich than you. Or I start to think, but I want to own this glass, its very nice. The glass is just example, could be any object of reality. But at least, is a reflection, no? There is something in my back, in this moment, worst if there is not even in this moment, that I believe, that what I feel and that what I see, inside of me is real. Because if I turn, I cant see anything, then it is worst, I believe at this point. Then in this case, then we are really creating problem for ourselves. This means, from nothing we are creating something. When we discover, that there is no glass behind us, then it means we are confusing, what is physical and what is mental. But we dont know this, only we know this, when we have emotion, when energy is flowing. If there is nothing behind us, its really a problem. Because sometimes we develop these two main forces, emotions: fear and opposite of fear, which is hope. Then if there is something, we really may have fear, makes sense. But it is just a thought, that is not connected with reality, that creates fear, then we are conditioned in our life. For example, if I have fear of becoming poor. Everyday I have this fear, and then I become more rich, more rich and fear grows. But this mixes, in my back there is a huge mountain of money, no? But this is true or not? But in our reality it is not true. This is connected with the four noble truth, taught by Buddha. Even if it is in my back, it is not real, because it is impermanent. Even at this level its not true. In Dzogchen, in Atiyoga we discover that all level are not true. So, when we talk about this perfect condition, the perfect condition of teacher is connected with all these three aspects. So, to make it simple. First aspect is something in front of me, there is teacher. Then there is manifestation of quality, no? And how is this quality? Of course qualities are represented like deities. Thats why in this text it is presented, like, how we said, nature of Sambhogakaya is the perfect enjoyment of everything one could wish. First of all its

introduced, just like Buddha introduced the concept of discovering fear and hope. Because through discovering what is fear and hope, we are discovering, that we are totally conditioned. Like we are in the situation, that we have mirror in front and something in our back. We are discovering that we have inner world. Because outer world we already understood, (taking with both hands the glass with water) there is something physical, we have money or we dont have. If we have money its in front of us. If we dont have its not in front of us, its more simple. If money is in front of us, we can use. If there is not, we cant use. But if it is in front of us we dont have problem, if it is not in front of us, we dont have problem, same. Because if I have money, I can spend, but if I dont have, I cant spend, so there is nothing to have a problem. If there is road, I walk. If there is not road, I just look. This, because I am not stupid. If I am in front of very high mountain, like I am on the hill and then there is, its very high, if this hill continues and go to the mountain, then I go to the mountain, but when there is nothing, I am not jumping and dying. So I understand, if I have road, I have something, If I dont have, there should be something. But about how I think about this road its totally different, its inner world. Problem is, that if I have road on my back, so I cant see how is really situation, but I have reflection. If I touch and I discover its reflection then I can turn. But if I dont touch and I am judging according to what I see, means using limited perception, limited logic, only what I know. Then the symbol of mirror is very clear. Mirror is not three-dimensional for example, its just bi-dimensional. Already when it is reflecting, I see something half. I dont feel perception, of how is distance, how it really feels. And our mind is just the same. Never I remember all the circumstances, all the environment. Only I remember my feeling, because there is myself first, then outside. Whatever I perceive first is what I feel about. Then this reflection is filtered, just like using glasses. And then I am looking with glasses, looking through the glasses, this glasses are made with my Ego. And this is how Buddha taught about Ego. Explaining, Ego is the source of suffering. Because this reflection is filtered with how I feel, most of all. Then, if there is colour, if there is not colour, more I remember what I really felt about. Then according how is my feeling, then immediately creates action. What is faster, that I go and I touch and I discover, its just reflection? Or I immediately stop and I start to worry how I feel? Who is faster? Reality or my mind? If we read this book, we understand, mind is extremely powerful. Because the domain of mind is created by mind. Its a lot faster than physical perception. Like for example, if I make a sound, no? (putting the glass down). Before you hear, it takes some time. But inner sound is faster. Means sound coming from my mind is faster, than sound coming from outside. So, this is obvious, that mind is faster. Thats why mind is able to create all. If we understand this, then immediately we understand mind is faster, than discovering, that its just reflection. Because of this potentiality, then it creates problems. Because mind is faster to create all reality, than really discovering, how is it. But then teacher of Sambhogakaya for example, will explain what is quality. We work at the level of qualities. But we know that mind has no qualities. Because mind is organ of senses. Just the sixth organ of senses, thats all. We should not confuse quality of mind with real quality. What is real quality? Quality is a pure potentiality. It doesnt need really to manifest. Because for example, if I say, this is this as quality, this doesnt have any quality, then I should state, define what is good quality and bad quality. But of course any manifestation has quality, these qualities are all good. Because in real sense I cant say, something is good, something is bad. Thats why here its explained as enjoyment. Not saying, it is good qualities. Means I can always enjoy qualities. As a

matter of fact in the explanation of perfect condition, we just leave things as they are. When we are introducing Atiyoga, we always say, we leave as it is. Because we discover all qualities, and can enjoy these qualities. Normally is of course this enjoyment of qualities and the other side there is suffering of this relation subject to object. Because subject and object in this relation, mostly when object is outside, behind us, just like a mirror, creates immediately suffering. Because its in our back, its not in front. This we should discover. If we discover, that its in our back and we turn, there is no problem. Thats why always is introduced mirror, we should discover, its just reflection. And then we should discover, how is this reflection? Just like glasses. Because like I am wearing glasses and through these glasses I see this way. But how is made, how is this vision, famous? Its what I know. It is not something strange, its just what I know. Because I know this, automatically everything should make sense in this way. But I cant put someone else glasses. So what we can discover, that probably we have something in our back, so its just reflection. But what is in our back, is reflecting, is better is really in our back? At least we should discover, when there is and when there is not. Means, when there is something or nothing. Because something is different from nothing. Because nothing is like emptiness, its introduced in Dzogchen with the understanding of emptiness. But nothing can manifest whatever. But is manifestation, is not real. Is not something, is nothing. Emptiness manifests whatever, but its qualities, its different. Otherwise we would see millions of manifestations of deities all the time. But not even we can see our reality, how we can see deities? So, first we have to discover the difference between something and nothing and from something comes out something, from nothing comes out nothing. It doesnt come from something nothing and vice versa. Just comes out problem. Means we misunderstand and then automatically we have problem. So first always we should check ourselves. So, when here is introduced perfect condition. Always we should think, how is my condition? Because perfect condition of teacher I have no problem I am sure they are perfect. Also teaching is perfect. Community can be only perfect. But perfect in general. As a general idea, abstract idea. But now how is in this moment, this precise day, in this moment? So, first I check how is my condition? Do I have a relation subject object, where is this object for example? Its a concrete object in front of me, I can see, I can touch? For example I have girlfriend, wife or friend or whatever. Then its birthday. Then its a moment I should have to give a gift. Then I am Buddhist, I like very much Tibetan things. Then I buy some Tibetan carpet, very expensive. Because for strange reason Tibetan carpets are expensive. Then I buy this fantastic carpet, I buy from Tibet, then there is, it was not expensive in the beginning, but becomes expensive, because of travelling and many other reasons. Maybe its not even Tibetan, in the end its Nepali. But I buy something, that I consider very nice. Obviously girlfriend, wife whatever can only be Buddhist, can only have this vision, can be only like this. Then we arrive to the birthday and we give this gift. But then this girl instead, wanted a ring. Was expecting a ring, little ring, with diamond, very little, but something that looks like ring, not like a carpet. But now you are totally sad, because it is something about teaching, something very deep in you. It is symbol of yourself, of how you decide about your life, your taste, your vision of relation and so on. Also you met this girl, wife whatever in same Buddhist retreat, dressing very strange, just like Indian, something with long hair both. And it was talking about nature of mind all the time, something like this. But now you are giving beautiful, more or less Tibetan carpet and she wants ring. Now this ring is something totally obvious from society as a terrible symbol, for you. And now first of all, we should observe

how is this moment? First I wonder myself, what is in front of me. Now, I am giving, there is carpet. What is in front of this girl now? Carpet. There is only one object. But for me this carpet means this Dharma, this style of life and so on. For her means, you made a wrong gift. First of all, for her there is no carpet in front, there is wrong gift. But now in front of you, there is no anymore carpet, there is wrong girl. But still object what is real, is carpet. There is something, it cant come out from carpet something different, it remains carpet. Eventually you can buy ring. Then from something comes out something. You say, oh, I am very sorry, I didnt understand, but tomorrow we buy you ring. Because you understand her feelings. There should something called love, for some reason you understand her feelings, and then you buy ring. This means, from something comes out something. Then carpet you put in your house, because makes more sense. In her house there is no Tibetan stuff in real sense. But if now from something comes out nothing, its a problem. Because I have carpet in front, but I discover also, its coming out wrong girl, wrong wife or whatever. But I cant see this girl, this wife in front. Because I have only one in front, I dont have two. One is good, the other is wrong. Because there is something physical, which is the person, but there is idea of this person now. Before the carpet was very nice, how much I love, and now is terrible. I start to think: but she is mainstream, very common. Now its not like, I dont know, some idea, like a tantric, its not the woman of my life for dharma, something like this. But the same person in front, same carpet, it means from nothing comes out nothing, but we dont have to mix something with nothing. Means outside its outer world, no? Inside its inner world, but they have different aspects. This in Tantra is called telling lies. Which means, I dont understand my real condition, but I am already acting something. So, I dont understand what is outer, what is inner, but already I am doing something, I am creating problems. But can be also the opposite, no? Ah, but she can say, ah, but thank you very much for this carpet, and then she can understand that for you it is very important. But its important we understand, what is in front of us, which is carpet. But in our back there is our Ego. Its reflecting on the carpet now. Thats why we feel something. How is this mirror? You should understand, mirror is symbol, no? When we introduce Dzogchen Atiyoga, its symbol. Doesnt mean that we should think, there is mirror in reality. Now this mirror is this carpet, and it is reflecting what? Our Ego, its the opposite. This is difficult, when our Ego is reflecting, like when we are wearing these glasses, so its difficult to see. Because I dont see anymore that there is in front something, and that something is just a carpet. Most of all probably its even not Tibetan. So I also wasted money, time and telling also something that is not true, its like a symbol of Dharma, its Nepali, has nothing to do with Tibetan. But we charge ourselves, because its reflecting our Ego. But how is our Ego? Its just something, a world that we created. So this world is behind us, something like this, in our back. And now is reflecting (in) this carpet and we believe what it is reflecting, not the carpet. And then this is problem, because from something we create nothing. Because essence of our emotion its emptiness, emptiness is nothing. Carpet you can touch. Your feeling about this girl, your feeling about your thought, you cant touch. The only thing, you can feel something. But its different from touching a carpet. So this we should discover: something is something and nothing is nothing. Because, first we state very clearly, this kind of experience we understand, this field. Then we understand, what is reality and what is mind, domain of mind. Because we have to discover, domain of things like objects, and domain of mind.

Thats why we do all these practices like Rushen, we do Semdzin, we do Zernga and so on. Because if we dont understand, what is the difference between something, things and the difference of thoughts, its difficult. When we are mixing thought and things, objects, because we are behaving with the same logic. We believe that everything is connected with the relation of subject and object, no? Because carpet I need to touch, I need to do something, to have carpet. Then I believe, that mind is the same. So, I want carpet for example. To have carpet, I need to buy. Then somehow I buy, and this object arrives. Now I have clear relation started, subject to object. I had desire of carpet. But still I dont have this carpet, I only have desire of this carpet. Then I ordered and I buy this carpet. Now carpet arrives, now there is subject and object. But whats the difference between desire of carpet and evidence of having carpet in front? When I have in front, I can touch. Desire of carpet I cant touch. I feel. I have some idea, some tension. When I have carpet in front of me I can touch, I can look. But I dont have the same feeling as desire of carpet. Means, they are two different domains, two different areas, two different things. Always when we present, we say: what is happiness? In poetry you all studied this. Happiness is before something happens. When you are desiring, when you are waiting, this is the real moment of happiness. When is happening, then it is to late, it is already finished. Then most of poetries fixed on this idea, this is what they are teaching in school. But in real sense, we are talking about something totally different. It is not, that we have to mix. Otherwise then we have suffering. Because then, if we dont get what we expecting, we suffer. If we dont get one time, two times, third time, we are afraid. Immediately we start to suffer. First we discover, we are touching, looking carpet, smelling this carpet. It also smells strange probably. But this carpet is Dharma? No, its carpet. This should be clear. This is carpet, Dharma is something else. It talks about phenomenas. This is object of reality, what we call thing. One thing of our reality, carpet. Then there is this side, owning this carpet. Because with this idea, I own Dharma. Also I own this girl, wife or whatever. So first I stated what I am, I am student, Dharma practitioner and so on. With full capacity, because even I have money, I can buy carpet. Then I need to state what I own, at this point. Then I need to have desire of carpet. I get carpet, I own carpet. But also I have desire to give present for birthday. Because I want to own a girlfriend, wife, whatever. But eventually this idea is in contrast with the idea of Dharma for strange reason. Because has to be in Dharma way somehow. Thats why it has to be this carpet, I cannot give ring, normal ring like all human beings. But still is not clear the difference between, what is something and what is nothing. Then you separate these two aspects, there is carpet and there is all our concept. But its so simple, then arrive girlfriend, wife, whatever. Look and says, but what is this awful object? Because doesnt understand what is it? Because she doesnt have this thought, this concept in her mind. And she says, listen, but I just wanted ring, maybe we go out for diner? This means, we have different mind. Means nothing, because carpet remains carpet, for both. It is something. Nothing is nothing. Because I have my nothing, you have your nothing. But I dont have my something, you have your something, otherwise crazy.

Because carpet is production of human kind, of men. Already has this cause and has the effect of being carpet for all. Thats why it is defined as something. But what we feel is nothing. Then when we discover this, we can go a little bit ahead with this understanding. Because from this nothing, is manifesting all possible qualities. But we work totally different. Because I dont need, that this nothing is same for all. Thats why its ridiculous for example, when we say, when we do practice like Rushen, then we discover that, there is this kind of experience, more or less. Then someone come to me and says, yes I had this experience, and then it lasted for 24 seconds and then it happened this and then I saw this light, and then there was this thing in the space, and so on. But what I do with your experience? Its your experience, I have my experience. The key point is, that it is not something in front of us, like a carpet, this experience. You should discover, that this is the nature of how is emptiness. Not having the limit of subject to object relation, doesnt have need of being seen by all. Then we say, its expression of Ego, if you want to say, because you are trying to project yourself in this, mixing. But in this text its not really explained with the idea of Ego, pride and so on. But more that we are mixing, trying to make nothing something, materialise our feeling. Means, trying to make this reflection something real. Because we are practitioner. Then this capacity of seeing reflections becomes stronger. Thats why for example in Tantra we go step by step, very precise. There is a development stage, but in this development stage there are rules very precise , you do this way, that way, you wait this, you wait that and so on. Otherwise instead of recognising its reflection you make a better reflection. Because we have distraction in that moment, our capacity turns upside down. Thats why we say, always we are always beginners. Not for the reason, that we dont know. Its the reason that there is distraction and we have power, we have capacity developed already. In this text you understand, that the more you develop, the more you have the tendency of making this reflection reality. And why? Because in Atiyoga its said, there is nothing about being good or being bad. Until we dont go beyond even symbol, even this aspect, still there is a tiny idea, then there is problem. So, when there is no problem, you are relaxed. If there is tension, means, there is problem. So this is key point. If we understand at this level difference at least, between something and nothing, already we are developing right way. If we really have a need to check ourselves, our condition, to say, we have perfect condition, then always, every day, every moment we check how is our condition, try to observe ourselves. Then I ask myself, there is something in front of me, can I see it through my eyes? Or I am looking through my mind? If I am looking through my mind, its a limited vision or is just as its nature of mind? Because, if it is not in its nature, probably its just reflection. Or I am wearing like glasses, I am filtering. So, where is the real object? Then I try to discover, where is the real object. Because, when there is real object, there is cause and effect. But when there is for example knowledge, understanding, then its not always related with cause and effect. Because we are working with inner understanding. In Tantra there is this stage of development and this stage of completion, no? So that we are realising this capacity. If for example we dont understand this aspect, then immediately we have problem

instead. For example in inner Tantras, like when we use like Anuyoga system, immediate transformation. Then for example, we are Dzogchen practitioner, we try now to enter in this understanding of Atiyoga, but anyway we can do any kind of practice. But always we have to respect the real spirit of Dzogchen no ? Then for example if we do practice, we have 6 syllables, we transform into something, like we do Vajrasattva, we do purification for example. Then when we have this immediate, this instant transformation, we dont have these two stages in this moment. Because we are trying to get the essence, that we are not working with something in front of us, its not something, its nothing. The domain its inner not outer. If we visualise in front it doesnt mean that its outer. Because I open my eyes, there is no Vajrasattva sitting in front of me. Its clear this, no? So inner has its own nature, its a dimension. Because mind has capacity of creating. Then we enter into some dimension, perfect dimension. So, how is perfect dimension? Can be Vajrasattva, can be like a deity, can be mandala, whatever. Important we understand, we are working with this side (his both hands directing to his chest) not real object in front, not something. The nature of how is emptiness we know very well, and then how its capacity of manifesting is infinite, unlimited. Then we do something, empower, we recite mantra, do a lot of things. But then we say, we enter into our real nature. It means, that for example we develop presence in that moment. There is ordinary presence, instant presence, any kind of presence. But in this moment somehow we are relating with our real nature. So, at this point we are integrating this understanding in our reality. Because we understand, there is outer reality, we are human, in this condition we need teaching, we need teacher, we need community. But we can see, that we have this full potentiality, we can create all. But at the end, what we are creating, its just qualities. Because we know, that there is no Vajrasattva in front of us. Its a symbol. We are working with our capacity of manifesting, its a vision. But its inner vision. Then if we are projecting outside, we know, we are doing this. But then for example, we finished, we developed this instant presence, and we sing song of Vajra, for example. Then now, how it should be our understanding? But, now there is not even this idea of symbol. Because we understand, that this is a method. Its connected with a certain period, certain teaching, certain lineage, certain type, kind of vision of that time. But perfect condition is different. Doesnt have any kind of limit at physical level, not even at energy level. That means its just like Samantabhadra. It is beyond even this idea. Then one should relax, most of all. Discover, that there is one side, what we see, from the other side, what we feel, and its connected with emptiness, with nothing. We can feel anything from this nothing. Always will come from us. Never from outside. Because,what is outside, what is something needs a cause. Thats why we talk about qualities, inner vision. Its just qualities, doesnt need this cause. But when we are talking about our real nature, there is not e v e n qualities. Because qualities means, there is knowledge, wisdom. But our presence is not stupid, not intelligent, is totally beyond this. How can we define, what is the quality of our presence? Its not in the domain of mind, so we cant even understand qualities of presence. But its not domain of presence. Thats why for example in this text there is many times connection with the four mudras. Now like all these mudras, Mahamudra, Karmumudra, and so on.

Because all these connection are just to say: look! Its beyond all this. Because if one can relax even one second that moment, then you should become familiar with that second, not with all the rest. Then if you want to trust teacher, because there is perfect condition for teaching, is because you trust that second. Not because you trust this book, or you trust someone talking or because you trust the carpet you bought on internet. Because in that single second you recognise, its exactly this way, its totally beyond. Then, when you wonder, I am doing right, I am doing wrong? First you ask yourself, there is this second or not? And then if there is, who told you about this second, who explained, who said focus on that not on the other relative aspect. Then you discover, this is teacher saying this. So teacher can say, using this words (holding up the book) using any words, but the key point, you discover this second. When is manifesting you are discovering this aspect of yourself, then this is important. This is the meaning of following a teacher. Then when you should become confident with this, you dont have to think, ah, teacher is important, teaching is important, then I buy carpet. The only thing you should trust is this second. Because this is the same as supreme source, this is the king creating all. From this you will never separate, never ever. This is beyond life, because its beyond subject and object. This is beyond qualities, so suffering or enjoyment, working with emotions. This is your true nature. And true nature can manifest any time. Its not something you are, its not something you own, its not something you do. Its out of this domain. Because this domain is human vision. When we enter into this understanding, then we can perceive a little bit what means perfect condition. Without perfect condition its very difficult even to listen. Because I explained first day, even reading becomes difficult, because I am reading what I know. I am doing whatever I know. Because I dont do, what I dont know. Because I cant do something, that is not in my mind. First I have to develop idea, and the idea comes from something I know. If there is white paper, blank, then I start to draw. Before I recognise there is some shape, something, even I feel panic. Because people start to say, what you are drawing? Then slowly, slowly, I give some shape and it makes sense. But try to draw something, that really doesnt make any sense. Then people look, and say, ah, but that is children drawing. Because we are said, that children can draw something strange, without meaning. But never we do something without meaning. But if we dont try, we dont discover that there is also something without meaning. Because meaning is confirmation we do what we know, thats why it makes sense. Now we feel confident, with what we know. We dont feel confident with what we dont know. But this will never change, ever. Because is human condition. Dont expect this will change. So, better you become familiar, confident with your presence. This is meaning of guru yoga for example. You need to become confident, because you are not able to learn something new. Otherwise, why always is introduced, also in this text, repeated thousand times about ignorance. Always we introduce ignorance with the example of the sky. In the sky there are clouds anyway, over clouds there is sun, always. But what is these clouds? These clouds is: not being confident. Because in Sutra most of all and partially also in Tantra is explained with devotion. We need to have devotion. We need to cultivate this understanding of our reality. We need to cultivate Bodhicitta, no? Bodhicitta in the end is our condition. If our condition

is made of carpet, its carpet. But if our condition start to be how we feel and how we do practice, then becomes our experience. But then if it becomes our instant presence, or our ordinary presence, then this is our condition. But always we remember a certain point we have to drink, sleep, walk, eat. Because nothing is absolute, no? In our condition. Then we work with all our existence, our three aspects, and this is our real condition. When we go through this series of Semde, then we discover what is the ultimate object of our confidence. Because still we have idea of subject and object. And object its ourselves. Because ourselves is represented as our real state, which is just presence. But then we should not believe, that we become like some kind of saint, that we dont do anything, always in this perfect condition. Then we integrate. We develop this confidence. All instants of our life. So when we are sitting, doing practice its easier. But when we are in the subway its more difficult. Then someone is pushing and we become angry. And we feel nervous all the day. And then now its about understanding, more applying real meaning, real sense, essence of what we are confident in. The environment of how is the subway, how we are feeling angry and the strong emotion, that we can even beat this person, how is fast our reaction. If someone is asking you, what stop you was, you even dont remember, Just you remember, you wanted to beat this guy. But if you see, how fast is your mind, then immediately you can recognise, this is called clarity. Then who is recognising clarity in this moment? But this is your real nature, so this is your presence. Who you trust at the end? Only your presence. Because you know the presence remains with you. Emotions they just grow, because mind is very fast. Someone push one second, immediately you are ready to fight. But you dont expect, because you are Dzogchen practitioner, disappear this. Maybe become even stronger. Because you have training, no, about vision. Maybe before it was only feel of fighting, then after you have even experience connected with vision. Now you have experience with depths of field for example. You understand how far is for example, where you are, and how is the train, all these things, connected with environment. You understand, for example how is real emotion of person pushing you. You understand how many people are in the subway in that moment. Because this is clarity, you understand everybody has tension. But in this moment you trust your presence, not your experience. Because experience is just experience. Then you understand this is myself. Myself is made of all this. At the end if I need to trust, I trust teacher, teaching, and community, which means I trust my real state, which is my presence. In this ultimate, never will be wrong. But this is what is said in chapter nine. But be careful at the end this is the last obstacle. Because still there is idea of confidence. Thats why we have a series called Longde. Because Longde start without this problem. Not even we have idea of what we have confidence in. There is not even understanding or idea of what is three existences. Is just like space. We start from this. Means, this understanding is extremely stable. Then we work already starting from presence. Then slowly, slowly this becomes the way we live. Every moment, every second of our live, always we remember, we are present. Whatever is relative, but presence is absolute. And this presence is not my presence. This is just presence in general. Its not important, if it is mine, if it is your, if it is

supreme source. Its not important. Its not important if I need to renounce, I need to transform, I need to be present. Because, when we approaching to become stable in the understanding of our real nature, there is no need. Thats why we say, there is no knowledge. Because knowledge is connected with need. Longsal Longde series is without this idea of knowledge. In the Semde series there is understanding of knowledge. Then of course, when we are approaching more direct way, then at this point these emotions, these feelings, this experiences become most important. Once we really have a clear understanding of something, nothing, how is our condition every day, then experiences are very important. Because then experience, we can check somehow, but before this is better we work in observing our condition. Somehow we should not mix. Saying, ah, but I see Thigle in front me, means I develop something. Its not like this. First I understand my condition, then I can evaluate if I am going right way or not. But first this has to be stable, my understanding. And stable means, do I have this confidence with my presence, for example. Do I behave normal way? For example, do my point of view, the way I perceive this reality correspond to my behaviour? Everything is relaxed in my life. For example, is creating tension or not? Then if I dont know what to do, how to behave and so on, then I look at myself, and say, do I look like my teacher? Do I behave, do something normal like him? Because teacher cant be strange. At least Dzogchen teacher has to be connected with reality. Need to have some kind of normal aspect. But always you observe, am I free or not? Because from a relative point of view, like human, carpet point of view, there should be a clear effect of becoming more free. If this confidence with our real state grows, immediately grows freedom. Because we are able, not to give importance in this released tension. Then we go in the subway, every time is different. It doesnt happen, that I am afraid someone is pushing. Every time I am governing with my awareness, I know there is this possibility, there are other possibilities, and I am working with my circumstances. Then every day is different. Thats why every day I wake up, I do Guruyoga, I am happy that I am alive. Then every day of my life is just like a little universe. Because my mind will create anyway this reality. But I will not believe anymore, that this reality is the same as yesterday. And that I need a precise reality for tomorrow. Because reality doesnt exist. At the end every thing is relative. Remains absolute my presence, my understanding and my real condition. As I am confident with my absolute condition, which is my real condition, I am aware of my relative condition. Then I dont have anything to eat, I go to work. But I want to give a present. Then I call this person, and I ask, what you like? And then I buy ring. Something normal. Because at the end we are leaving. If nothing happens, then it is nothing. In life something we have to do. So, better we do that is connected with our presence, then we can develop this confidence. Ecco finished.