By Trungpa, Rinpoche Chogyam

"transcript of talks given through Chogyam Trungpa, Rinpoche on the fourth Vajradhatu Seminary, a twelve-week interval of extensive meditation and research, held at Land O'Lakes, Wisconsin September-November 1976"

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There are several situations in which a person can exper~ence the profundity of egolessness. But that can't happen completely if the person doesn't experience giving up of his or her own various trips. " The basic point is that we can't discuss the real teachings of hinayana completely if you have no full and proper understanding and experience of discipline. Discipline automatically means pushing yourself to be disciplined, sitting diligently, practicing properly, completely. Also your everyday life here-eating food, smoking cigarettes, lounging together in your little rooms, whatever the situation may be-should all be included in the practice of discipline.

Then you can expand if you like, if you want to count. Q: Can I ask you about prajna? R: Sure. ] Q: I would like to ask how prajna leads to the experience of twofold egolessness. Is that prajna in the sense of the ability to separate dharmas? R: Separating "that" from "this," right? Q: Yes. R: We talked about that already. You begin to realize "that" and "this" are problematic. They don't have any substance anymore at all. The higher level of prajna, discriminating-awareness knowledge, begins to say: "Cut both edges.

What are you entering into? You are entering into the area where you are already tamed, which is vipasyana. The "am" follows as well: if "I" does not have any room to accommodate even itself, then the "am" automatically falls apart. Naturally. It's the same as if you don't have a light: if you don't have a light then the rays from the light automatically fall apart. So tUI and shug put together make some kind of hinayana truth of gentleness and genuineness. [Hinayana] is actually very genuine. Tsiiltim and tiilshug-this whole thing-is extremely genuine.

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