There are two schools, and Madame Eugène has two schools. And the entire head of Buddhism, the teaching, heart essence of Buddha's teaching, are compiled in these two pairs, the relative Bodhisattva and the ultimate. The relative Bodhisattva is our actions, is our behavior, is our language, is our communication to our society, our responsibility. And relative bodhisattva is supported by the ultimate bodhisattva, by which the ultimate bodhisattva has the insight how to express that energy and how to cut it through. So combining those two bodhisattva mind, then we can do something for ourselves and we can do something for others. But just relative bodhicitta is like a good path. It does not have insight. There are a lot of people with good path but no insight. A lot of people with good path. Everybody would like to do something good but they don't know what is the good thing.

[01:02]

They don't know where to cut it because they have their grasping, they have their limitations, and they think, if I do it, it is just too striking that I may lose myself. It is like that. So you never... The thing with a relative, just a relative bodhisattva, without the support of insight, is a hesitation kindness. It's a hesitation... hesitated friendship. and a hesitative action. One is not... you do not have the daring dare to go and fight. You do not have the crazy wisdom style. The crazy wisdom style comes from the inside of experience, but beside that it becomes like too... there is no revealing experience. Everything is too good to be true like that. Too good to be true is the experience of relative. I think mostly every human expectation, and like a lot of works in the West, not talking about teaching some Buddhism, but many things, is a work on our behaviors.

[02:17]

We try to create a good society. What is the question of good? We hear we think to create a good society means you talk properly, you eat properly, and then you go to work properly, and then you dress up well, and you communicate well, and that's a good society. And if you try to start eating in a party with your hands, where everyone is eating with forks and silvers, and you start grabbing with your hand and start eating, and that's something very bad. And now Bodhisattva would be eating with hands once in a while, in the most delicate fashion, for instance. That's the approach of talent, where everyone is so struck in their system. The whole world is created there. The Bodhisattva will shake the whole dinner party. And the one who hosts the party will get embarrassed.

[03:20]

And we'll make that who hosts the party get embarrassed. And who are eating there would get embarrassed. What kind of guests you have invited. So it would break through that concept. But Bodhisattva inside knows Bodhisattva is the greatest behavior, the most purest behavior of essence inside. But externally, sometimes it will manifest in a different way. And we would have the strength to do that when we have the insight of it. But when we do not have the insight, our limitation, grasping, and hesitation would not have the crazy wisdom daring skill. And Bodhisattva has the crazy wisdom daring skill. It's like a crazy style to eat with your hands, where everyone is so delightful, dressed up so well, and there you grab the food and put it on your face. And then you jump on the table and sit on the table, and now what are the people going to think? You're very crazy. But sometimes in Bodhisattva, if that thing is going to be a benefit, we'll do it.

[04:23]

And then those who go through that experience will understand why it has been done after some time. And that kind of strength, ability, and insight comes at the stage of bodhisattva by the practicing of these two. Because we're not, now once you're a bodhisattva, you're not concerned about how systems are set up. You know you don't have time to fool around. You are totally devoted, totally dedicated for a true understanding and opening. And you do not have the hesitation there. So therefore you have the strength to do it. But if you are not strong, you know, you have the hesitation. And then you must be wondering, oh, if I do it, what they're going to think like that, you know. And in that way, it's become hard. But Bodhisattva has no experience of fooling around. Just do it.

[05:26]

And would not care what kind of situation it will be, Bodhisattva itself. And these are all tremendous compassion from that unconditioned love. And it's very hard. This is what really a compassionate being has to be like that. I see a compassionate being has to be like that. A compassionate being with one setup cannot benefit being. It's a limitation into that state. A true compassionate being has to be like tremendous opening of... with tremendous wisdom. Without that, you know, all the time dressed up in one style and then all the time, you know, kind of being, of course, they have their, some are peaceful and some are rightful and some could be changing in time and you never know. It's a question of that insight, how that language is going to be how the language is going to be benefited and how the language is going to be useful at that particular time.

[06:35]

But you cannot expect from a bodhisattva all the time the same thing. That's what will benefit. And it's very important to have that wisdom, otherwise there is no cutting through from the state of samsara mind. Otherwise, with one particular setup, just expecting someone being virtuous all the time, clean, you know, clean cut and clean thing, it's not going to be like that. It would be very, very dramatic changes from time to time. And we should be ready to see ourselves, you know. And in Tibet, because the Dharma has flourished so widely in Tibet, particularly the Vajrayana teaching, so it's become pretty easy for people to understand how to relate to that kind of situation. Because it's become much more beneficial when someone is...

[07:40]

Someone is ready that you recognize the teacher and that when the teacher presents you many situations and if you can understand, there would be a swift realization. And if you do not understand, there will be a realization on a long term, but a shifter will be attained if you understand. And if you understand the bodhisattva action, then it will be much more shifter cutting through. But if you take it seriously, if you interpret it literally at that stage, then again it would be taking much longer, but it will definitely be a cutting through process. So, and particularly in the school of Nyingma and Khaju in Tibet, it has been very, it has a lot of crazy wisdom style. A lot of crazy wisdom style. Look at the style of Milarepa, Marpa and Tilopa and all these great teachers of Nyingma and Khaju.

[08:48]

You know, they did what we think is the most virtuous, you know, where Marpa let Milarepa work so hard, you know, put him all the strange situation and then Kilopa did to Naropa going him to steal some food, you know, letting him steal food also. Because one day he was hungry and he said, oh, if I have a good student, you know, I'm so hungry and could get a good pot of soup. And he knows that there is a pot of soup and there is no way to get it. He has to steal it. And then Naropa felt that, well, there is nobody else. Of course I'm the only student and I better make my teacher happy. So naturally he went and he stole the food and then he gave it. And then Kelopa took that pot. He took that food and then after taking it he said, again, oh, so good, so good, I'd like one more. And the second time when he went, he was caught and beaten almost to death.

[09:53]

He was almost beaten, and when he returned back, he was asked, how are you feeling? Oh, I'm almost dead. And he didn't pay any attention. He didn't show any sympathy. Even though they have the greatest compassion, but the karma, they let them purify themselves. He knows that he's going to be beaten before. He knows that, but that's the way he's going to purify his previous karma, to cut it through. So therefore, he let him go through, and then there he remained for a couple of days, suffering. And his teacher was nowhere to be seen. Nowhere to be seen. And after once he got well, then again he came, and then one day as they were coming to a stream, there was a stream, and there was a lot of insects. Leeches. Leeches. And then he said, if I have a good student, you know, that student will make a bridge over here and I can cross this tree. And he said, well, who else is there?

[10:57]

So he put his body there and then he went a step over here. And, of course, he fell down. You know, he was bitten by all the leeches, terribly hurt. And then, again, he went and he was nowhere to be seen. He's left by himself. And like that, for 12 years, I think, Naropa went. For 12 years, such a painstaking stage. I mean, it's just a simple thing. Can you believe making a bridge and, you know, trying to... It's not a big thing. Those kind of situations. And then after 12 years, then one day Tilopa grabbed the hair of Naropa and took out his shoe and slammed on his head and then he got enlightened. Such a... I mean, this is the inside power of the teacher to how to benefit. Now, it's completely unconventional.

[11:58]

In a conventional state, we would think this is totally crazy, you know. And who can lead someone in such a state, we realize. But the inside, how that person has developed his karma... and how to cut that through, how to clean up that mess, how to make it shocking. He wasn't given one single moment for spiritual materialism. He wasn't given one single moment to be pride, for one single moment to be something. when not even a sympathetic entertainment was given to him. So, of course, he's going to open up. But when we start giving sympathetic states, those are, you know, great. It's much more skillful. But a very strong student can take that and they can go sifter without even taking the slightest entertainment. Because if Tilopa was going to entertain his student Naropa at that time, oh, how bad you are, you know, it's okay, it will be fine.

[13:02]

Then again he will start collecting, you know, material. Then again he will start creating that it will become the source of his grasping. He did not give him any chance. Not for one moment of pride, everything he said was wrong, you know, like it's something like everything was tried back, insulted, you know, nothing, and left, and therefore everything was like the whole structure of the system was totally dispersed. The whole grasping root was cut through ultimately and became one of the greatest teachers in our ages today. using so many teachings of Naropa. And before Naropa went to see Tilopa, Naropa was a great scholar. Naropa was extremely one of the greatest scholars of the Nalanda school, university in those days. So there are many... That's how the enlightenment will be coming from a living lineage. Living lineage.

[14:03]

And of course now... It's kind of rare these days like that. There's rare like Tilopa and like Marpa teachers and there's rare students like Naropa and Milarepa also. If someone does that then no one will be doing any practice after this. But somehow the living tradition and understanding of this knowledge in Tibet has been so strong that, and the path of Mahayana, understanding the endurance, the willing to work with our own neurosis and not being afraid to that, no matter whatever it comes, you do not have the doubt, you do not even have the hesitation on the path, therefore a great deal of things were able to get the full attainment, rainbow body and many great realizations of that. which has not come in any part of the world, because we have cherished our ego all the time, we have loved ourselves so much, while the very cause of our suffering are there, but did not recognize we are not able to have that cutting.

[15:12]

In the living tradition of the enlightenment, It's also somewhere missing in many parts of the world and it's become more like debt. We are seeing today, you know, that there has been many other teachings and many other schools of tradition at one time, but that does not benefit. Today it is not there, so it is dead. What we need is life. We need something to work lively. We have to accept ourselves. The bodhisattva is willing to work with oneself and work with others because bodhisattva sees fundamentally one has to work. One cannot, you know, one cannot just fantasize and one just cannot think. One has to put that into action. And in order to work, in order to have that strength to work, one has to go through the experience of loneliness. And eventually, the loneliness also, like, there's totally, you come to the lowest to the lowest, where you see there's nothing to lose. And you cut through that, you know, by the inside. And the space of the stainless sky appears at a stage like that.

[16:15]

So... That's how the bodhisattva stage means. And if we are to totally ignore these two stages of relative bodhisattva and ultimate bodhisattva, then again we are not being skilled. In Tibetan Buddhism, some people try to meditate and they do not pay any concern on external behavior. Now I'm talking on the, at this point I'm talking a student on the path. The student on the path has not yet attained the first bodhisattva. And how a person who has not attained the total insight openness, you know, how one should be, one has to pay respect to the environment. Because bodhisattva has the greatest respect to environment, but one has to learn to pay respect. It is important to train oneself. That's called the mental training. That's called the training of the mind, the way one learns to respect oneself, respect others, proper behavior in human society, and proper language which does not hurt.

[17:28]

And then, at the same time, meditation which will open up. But if we just think that I just need meditation, besides that I don't care anything, you know, that means we are trying to escape from that. That means we did not skillfully understood what the teaching, how to integrate our life into the path of realization. Then we have lost connection. It's like when you are sitting there, you come there so that you can forget about it, and then when it's really actually come to a situation, you face someone being extremely aggressive to you, someone being extremely putting you in a hard time, then if you do not deal with that with an open insight, at that point, then again it's simply, you know, A very samsara. And at that stage, and if you try to react back in the most ordinary grasping in your ego's interest, and it's even worse. And you try to think that, oh, this is just nothing, everything's, you know, for a talk to a student, you know, practitioner.

[18:31]

It's a practitioner, you know. And not attaining the experience of Dzogchen, try to see that, oh, this is just comes and goes. And when it really comes, you fight, you know. And then after some time, when you go back to your room, oh, it comes and goes. Forget about it. That's called nihilism. And it's danger to fall into the pit of nihilism. And for Zen students also, or for any student on the Buddhist path, which is when the real situation arises, not respecting the real situation. And just at that moment, just try to fantasize it. You'll fight back. You just cannot see yourself. And then when you go back to your room, well, I should not feel guilty. That was his problem. Just forget about it. Read a newspaper. You're shifting yourself, converting yourself from one situation to the next in order to feel yourself free from the thing which you're not able to confront, which you're not able to heal. You have to be very earthy, very

[19:37]

solid in working, where you cease, and even there is a pain, of course, it would not be at the beginning stage. You would be free from a pain. You would be free from a hurting. You may hurt. You may get feelings. But you should not surrender yourself to such a state. You have to see yourself more deeper. As I said, other persons do not get angry because they wanted to get angry. They just get angry because they're habituated into that pattern, into that state of mind. Because there is ego. As long as there is ego, every crazy phenomenon will always occur. You cannot stop it. And the Bodhisattva path, hearing a teaching and practicing that, you will come to the stage, the inside, what I call inside, you see, you come to the stage to see that it's really, it's a very different stage. It's not something grasping stage where you fight back, it's a stage where you love. When you do not create a love, naturally it's a love.

[20:39]

If someone gets angry and when you get back, show that back anger, it's the way you are used to it. Similarly, seeing the true nature of the spacious mind, there is always a... tremendous love energy tremendous cutting through that love has a cutting through energy arising all the time it does not make for a trap and get stuck So this is important to actualize. If you do not actualize that, you know, just think meditation itself will do, it is hard. Because meditation state is one thing and post-meditation state is the other. In post-meditation is where you really come in person to person, face to face with people's energy. with people where you go to work in your office, where you drink tea, where you go to work, where you communicate, where you talk, where you express your feelings. And at that stage, you have to, you know, if you are not a bodhisattva,

[21:42]

you do not have the crazy wisdom, do not try to act like a crazy wisdom, because crazy wisdom has an inside respect to the environment, tremendous inside respect to the other person's environment. It has a tremendous power. But when you do not have that, you should relatively respect the situation, not in a state where you get totally caught into a system, you know, where people are kind of so beautiful, so careful, You know, if someone does a little bit wrong, it's too hurting, it's too much, they can't stand it. That is going to the far other's extreme of the side. One cannot gain freedom from such a state. One will become even more tired. For that reason, you know, you enjoy eating food much deliciously in a smaller restaurant than going to one of those fancy restaurants. When you go to fancy restaurants, all these folks are fancy, then you worry about, you know, how these things happen out there. And when you go to a McDonald's or Burger King, you just grab it and throw the paper and there it is.

[22:47]

It's much more enjoyment going to a McDonald's and Burger King than going to a fancy restaurant. Because there are so many rules and so much carefulness, so much caught up in relative, so much caught up in relative. It's like when you become so caught in relative, it becomes a total jam. It becomes claustrophobic where there's no space to express your joy. You are constantly, you went to eat, you're supposed to go to eat there, but then you're playing yourself by not eating. that you think how you address so people can see how you address, or you know, how others address. And then constantly you are creating the chain of karma inside you, struggling and struggling. And then, of course, who struggle? Anger, desire, jealousy, hatred. These are all presented to us in our state.

[23:49]

They will all, you know, oh, that person looks better, but I'm also good, so who cares, you know, things like that. There's so many things. Your total enjoyment of eating at this state, being in the present state, is totally lost. Your life energy is lost and you are living in a fantasy at this stage. And then struggling is struggling. And then you pay a big bill and then you come out. And then you think it is good. So that's the kind of mind we are living. So it's a questionable state. We really have to question our mind in what state we are. So I will have a break here for about 10 minutes, have some tea, and then stop. A very serious break with my mother. Two years ago, she came to see me. She came to my house. She traveled from England.

[24:50]

And in my house, I had with me my two children, my other two children. And my father lives in England also, and his children live here. So I've been a sort of father for them in his absence. And my mother came to see me and the children were very doubtful about her coming because they had difficulty with her before because she's a different person, she's an older woman. It's an English woman. They are American children. They don't really understand very well. She's very fierce. And they are very independent. So I said to the nurse, she's coming. And they said, oh, no. And I said, no, no. I said, look, she's an extraordinary woman. She's a very interesting woman. She has a lot of wisdom for you from another world.

[25:53]

she will not be with you very long much longer so you have a chance to learn if you will just be quiet and she will say things to you that will upset you but don't worry if you can just hold your tongue and listen you will learn a great deal so they said because I'm their father they said okay so I in that way felt that I had trusted her That is to say, I entrusted my mother because I had put myself on the line with the children. I said to them, it will be all right. If you do this, she will be all right. So she came and she stayed for a week in the house and then I made arrangements for her to stay with somebody else in the Lodge nearby because it was crowded. even in that week it became it was friction began to build up she became critical of the way in which I was relating to these children and it was difficult there was tension so I thought it was a good idea she went to another house in the village so she did but then she came back to the house and she would come every day and then it began to be very difficult and finally she attacked the

[27:21]

children. She was very critical of the way they behaved. She was very critical of their relationships. She was critical of me for allowing this to occur. And I became very angry and finally I said to her, you have to go out of this house. You have to stay out of the house. And so I did. And eventually we almost reached the point where we didn't speak to each other anymore. Then I went away. And I went to school and I went to Europe and I left her now. And it was a very big break indeed. And I didn't really understand what happened. It was a very, very major break for me. We didn't speak to each other for a year. I didn't really understand what happened.

[28:23]

So I, in this meditation, I took that up as a question of so what could happen? And how could it have changed? And I thought of what happened and I saw that she came into the house and she was probably And then I asked her to stay in another place, and she became afraid that she would be rejected, that she was being rejected, that she was being criticized, and the more she became afraid, or she became angry that she was being criticized, then she won't be critical as a kind of response to that fear that she had, that she was being put out of the family. She was being sent away from the family. So the fear would simply produce more criticism.

[29:24]

And the more criticism, then I would respond by putting him further away. That you'd be more critical. And I was further away. And finally he just broke completely. Yes, this happens in the two sides. When both fears started to display each other, that's how the limits it has, because there is no opening. It's not a fault of one side, or it's not a fault of the other side. As put it, to present the fear, both sides have not been opened. if one state has been totally open, even it could have taken a long time for the other to open, it would have healed. But of course, this is how it shows that limit in our cell, that when one side started to react, the other side will start to react, and then it's become farther and farther and farther, and then it can be completely very suicidal or very big paralyzing state. So...

[30:25]

This is something very important that one has to realize that if someone comes with a tremendous aggressiveness or tremendous difficulty stage, and if we're going to work in the same state, there would not be an opening. There would not be a healing. That is how we are living every day. The point here, we have to understand this is how we are living every day. This is how we are reacting to every action. A fear playing with another fear, displaying each other, entertaining each other. And the confusion is not recognizing that that is causing the samsara, that is causing the suffering, and not recognizing. That is the confusion. The difficulty I felt was that I had... I felt that I had to make a choice between the children and her. I felt that I had to be... I had to defend the children from her. I felt that... They didn't have, she attacked us all. She was very, she was very critical.

[31:27]

She said they were spoils and they were this and they were that together. And I felt that I needed to defend them because I didn't feel that they were capable of defending themselves in a way that she would really, she couldn't understand. So I felt that I had to make a choice and I think that was difficult. Then it began with the question of I had to stand against my own mother, I had to defend my children against my mother and I had to choose one or the other. That was how I felt. I don't know how I should feel. Well, that will naturally happen because immediately the baby represents our fear. There is losing something and at the same time the fear also has that one is your mother and one is your children, you see. And you don't want to lose your mother. At the same time, you don't want your children to go there. But you do not simply at this state, you also, you try to do your best in opening the both sides, in trying to bridge the both sides.

[32:37]

But as I said, until a certain extent of the root of that grasping is not cleansed, not purified, the inside will not shine there how to deal with it. So to shine the insight, to light up that insight, that's what it takes, what I call it like purification. So once that purification has taken place and the great extent of that grasping, duality, the very cause of the confusion is reduced, then you have a strength to cut through. You can have a strength to cut through both sides and have a total, whole, complete communication on every side. But the... So the failing was in which...

[33:37]

You should not say it's a failure of you. It is a failure of every dualistic mind. You should not take it personally. When we put it as a failure, it's a failure of dualistic mind. That's the price we pay into such a misunderstanding of it. So like this created an impossible situation for me given like that. No, you, I think it is, you try to make it very well, you try to invite your mother, you try to reunite the family, everyone, and because that's how, my question is, if we keep on letting our mind follow such a pattern in the future, what the consequence, that similar nature will constantly come like a chain of karma reaction, like a wind keep on coming all the time. So it's better to cleanse that very confusion of that grasping and once that is cut through is the light of the sky where then everyone can see through that.

[34:48]

If one has seen, one can help other society friends to see it and then the whole society can experience that. So it's become an enlightened society, it's become a society of happiness. But still that even we do have a good heart but it does not relax the inside. Good heart is not enough. We need an insight to do it. Skillful means. And skillful means come with a great deal of cleansing up. During the meditation, I started getting and thinking about song relations. All the little, all the interesting things, back and forth things, you know, and try to get into things like that. I've been going across the whole situation. Breathing is getting constricted. But, uh, it's going on for about half the medication. And then, gradually, actually, though, I just kept washing them, and they kept, started to break down a little bit.

[35:54]

It just kind of, interestingly, just switched very quickly into... maybe an equally delirious state, but thinking of how wonderful a practice everyone is having here. I think we all have jobs. And how wonderful, actually, we are in the old-time practice, and how easily we can't trash ourselves and feel depressed about our situation, but actually we're very strong practitioners. We all have something to do during the week and we come here and sit and kind of, not particularly out of pain, anything too rich or something that really didn't make for ourselves. Meditation went through a real kind of irritation, pressure stage and then pushed around somewhere and ended up feeling I'm very delighted with this situation, and I hope you guys as well.

[37:01]

If there's something you did this weekend, I'd really appreciate it. We need a lot of, as I put it, a lot of inner observation It's very important to have a lot of inner observation. And for years and years, many lamas, they meditate on Bodhisattvamaya.

[38:07]

For six years to seven years. Many of them do meditation, a great deal of meditation, just on this compassion nature. And they can see the root, find out the root which causes this obstruction, which does not create the space. Why we always come into misunderstanding. And it's so important, you see. And without seeing this, then we would have a very vague idea of enlightened mind. Even you would try to do some meditation, again, the strength is not there. And also it's great to see the other side, the depression. And the stronger you see the depression, the stronger you will have the inspiration, the delightfulness which you see in the opening state. And by your meditation you experience that. In meditation you experience the total openness. the tremendous powerful states are there. When you go through a very good session of meditation, it will affect for many days. Sometimes that state remains for like two, three days.

[39:10]

And then afterwards, again, when we lose that presence, again it comes back. Again, the obstructions are there. Again, our insights are lacking. So many things are there. And it definitely means a very honest relationship and commitment in ourselves to forward, to go forward. You have to be serious. You just cannot be, okay, today you come and listen to what this nama says. And he talks about all this compassion, and he talks about this inner quest, and it's and okay, you've done it, it's good, and then you go back and you think you wanted to do it because it's important, again you leave it, again you start to be away, away. You will never ever get the time to accomplish enlightenment. Never ever. You can get it if you do it. Well, see in one month how much changes you make. See the difference in one week to ten days. If you keep that presence all the time, see the changes, how much you develop within a week, within ten days, within two weeks, within a month.

[40:20]

You will see things in a month which you have never seen in your last twenty years or thirty years. Because the wisdom is there. We can heal ourselves when we have the presence of awareness. But we don't do that all the time. We just completely, you know, look for some kind of, instead of really looking deeply, we are always letting ourselves distracted, letting ourselves entertained by different things. And it doesn't help. So therefore, all these great saints, great practitioners went in the mountains Because they knew that entertainment is not going to help you. A ritual entertainment is not going to benefit you. They come to, you know, in Japan, the meditation, they just sit and sit and sit. In Tibet, from the great Milarepa to the great yogis to... all the 25 great disciples of Pema Sambhava, until the living tradition to this day, you know, from all of the teachers to today, it is explained, just one has to see oneself to find out the truth.

[41:32]

And then, once you see your mind, if you call it entertainment, the greatest entertainment is there. The greatest joyful delight is there. But until that, if we keep ourselves seduced and get distracted all the time, one would not gain a higher happiness. It says in many teachings, one who looks for and gets distracted for smaller happiness will never get the higher happiness. For higher happiness you need to make some commitment, some disciplinary to yourself. And then, as I said, within a month time you will see a great difference. but who just cannot have the patience, the tolerance, and for setting whatever, then for studying, one has to study them, it's important, studying, and then seeing it, watching inside, and then practicing. If you do not do that, then if you cannot endure that on the path, I think enlightenment is far away.

[42:37]

then it's not possible. You get slightly hot, then you want to go out, you get a little cold, you just go, and then you are hungry a little bit, and you just do, and you just cannot take the pain of your legs, cannot take the pain of your back. A person cannot attain, accomplish a high state. Look at the people, how much they have to work just to make certain changes in a relative sense. how much work, like a farmer used to put so much work in order to get one crop, how much effort they put to accomplish this. So similarly, one has to put some time and some kind of effort into practice also. Otherwise, it's almost impossible to reach the state of accomplishment. And for that we have to sit very carefully. Before going to much ritualism, before going to any much more great things to hear, excitements, first look deeply inside.

[43:44]

And then afterwards that will become like... This will become the source of inspiration to... support those Vajrayana teaching will become the support, inspiration to open. Do you hear about Vajrayana teaching which shows great deal of transformation with energy? Of course, it's very different, you see. Vajrayana works with the ultimate display of the mind. But here, in order to fully understand the ultimate display of our mind and energy, first we have to look inside, you know, really to make the foundational ground to see how that is happening, why we are really messing up. And when you cannot see that, later the Vajrayana practice cannot benefit you much because you are not very clear to yourself. We still, you know, think Vajrayana is like a ticket. You think it's like buying the shortest ticket.

[44:48]

It says it's the swiftest path, so you believe it's like the shortest path, and you go and receive initiation, and you collect something and entertain yourself, and you never watch inside yourself. You never confront a real situation. You do not become earthy. A bodhisattva is a very solid person, very grounded, very earthy. They relate just very real. And Vajrayana is the essence of the reality. But if you cannot see the real, you cannot see the essence. And it will become like the entertainment there. All those colors, you know, and oh, wow, how beautiful. And then you go back and when you confront those real situations, you're not ready for it. And then you just think that you will get enlightened in the batho or probably your lama is going to do the job for you or something like that. It wouldn't work because therefore teaching is taught because everyone has to do it.

[45:53]

Our enlightenment is a personal question, it's a personal attainment. Every teaching in the world, every different tradition in general, there is the same basic idea that the practice is to be done individually. Therefore the teachings are shown. Why the teachings are shown if it not has to be done individually? If someone can take care, the teaching has no need to show a teaching. One person can eat the food. And visualize that our location in front of you, a tremendous wide, transparent body, tremendous light illuminating from his body and reaching the whole world, to every being, humans, animals, every universe of wherever there's a being, healing all the emotions and cutting through their obscurations and just tremendous light flows and dissolving into them, their obscurations are purified and they're able to see the inside which they can have the strength later on to cut through their own karma.

[47:05]

One of these Bodhisattva stages has a name and they have a slightly different work or process. How they work, the material, as I said, the Bodhisattva works with the material of aggression, hatred, jealousy. These are the very things which Bodhisattva works with all. And these are called the two defilements of the path. One is called the defilement of passion and one is called the defilement of phenomena. general phenomena. The defilement of passion are the gross neuroses, which is very obvious to us. But the subtle passion is very hard to see, the subtle emotion state. So these are both cleansed on the path of bodhisattva, one's keeping working along with them and working for oneself and working for others too. So in that way, Work that on one is the inside, tremendous patience, openness. So that's how Bodhisattva keeps on working on the path. So there's ten stages of Bodhisattva.

[48:31]

How it works, there are much more details, which I will keep on explaining. But today, so far, we have touched on how to see inside ourselves the practice of Bodhisattva. Because we hardly do meditation in Bodhisattva mind. I think that's one of the very big missing point. When we just started to go straight to the highest thing, we do not really see the inner root part. So it's important to meditate on compassion. Just meditate on compassion. You can find a tremendous lightness after all these things. You really find like you are cleansed. You really feel that deeply. So these are tremendous healing. That is all deeply happens. So, any questions? When you say meditate on compassion, are you talking the way you gave us an example this afternoon, where you're thinking words, like examining how I'm moving, how I'm moving?

[49:40]

Yes, yes, how you're living at the beginning, your present state of the mind, the way it is functioning. Then also seeing everybody, you know, that everyone wants happiness, from the tiniest ants, creatures, to the highest, biggest... creature, to human beings, to everyone's constantly striving for happiness. And why they did not get? Because they've lost the sanity of bodhisattva mind. And bodhisattva mind is like the healer for every situation. In the Shantideva text it says, it's the healing for every situation. Healing for oneself, healing for others. It's the state of the mind which bridge every gap. It's the state of their mind which communicates every situation. It's the state of their mind which leads and cuts through this confusion of karmic chain. So without practicing on this thing, we are not really, we are losing the essence of the Buddhist teaching.

[50:44]

And the insight and those greater qualities we would not know because we are missing the energy We're missing, we do not, all the bodhisattva is the energy of the true expression of the mind. The expression is bodhisattva. And one has to work with the relative bodhisattva mind from this stage and then working with the ultimate bodhisattva. Otherwise all these projections is a tremendous energy. And this energy at this moment has been worked with our five passions. and to how to work that on the path by seeing that how important we should not be territorial. How important that we should give our greedy mind. How important that bodhisattva even have to give up the spiritual materialistic. Even that one has to give up. And that's how then a realization can be attained in such a way.

[51:53]

like Kilopa and Naropa, where he did not give them any chance, not even one single chance of spiritual materialism. Constantly cutting through. And that's how we have to do it to ourselves. It's like crashing under our feet all the time when something negatively arises. If we give ourselves, we can be driven as a slave, carried away for a long time. So movement, the fundamental awareness is so important. If you get lost at the first stage, then you will be carried a long way. ahead so you should be of course it would not be easy one day or two day but there's the practice there's the path you are willing to do and you see how important it is to make a change and then in time it will feel lighter and lighter you do not see that it's like a job for you you become part of that it's part of your space it was space they could clear

[52:58]

The beginning students usually view compassion as being active in thought or actions, but once you start working with not clinging or pushing away the emotions and the different actions or the habits, the habitual patterns, there's a tremendous flowingness that comes, which is kind of a contradiction to the active compassion and understanding that you get at the beginning. Crazy wisdom? You know, there's a flowingness that comes where you don't chase after compassion, you don't chase after this or that. It's important, I think, to work on active also. One has to work on all different sides. But as I said, one should not distract with relative. One has to bring the prajna together. One has to bring the emptiness, the understanding of the reality. Emptiness does not mean we talk about empty, we create empty. Not the creation of empty, the nature of the experience as it is.

[54:08]

We cannot describe that. It's like that person tastes the sugar but cannot describe. Kind of that reality of experience, which is we do meditation. And meditation is a stage where you build this stage. But after some time, then the boundary is totally dissolved. Then you become that, instead of you try to be. But for the beginners, one has to actualize the both stages. The relative bodhisitta, where we work from body, speech and mind. And the ultimate bodhisitta, where when we sit and we look into the deeper nature of our true nature. And then when those action arises in post-meditation state, instead of engaging and making our life into that mess, we try to use our energy for better reasons. We do not make a fool to ourselves. We become something, you take a pride, you take a delight in that stage.

[55:14]

And you, after taking one delight, two delight, then you really cherish that state. You can see how much you can heal yourself and you can heal others. And ultimately, by the prasna, you cut through that and able to enter the space of non-duality, the total non-duality. So that's how one has to fold. One has to do the pull. So I guess that's much for today. .

[56:22]

When I was a child, I used to go to school with my parents. [...] So continuing the Bodhisattva path, today we will go on the stages of the third Bhumi or Bodhisattva, then fourth, then fifth, then sixth, and the path, the foundation path and the fruit.

[59:09]

Now what is foundation pattern for it? In meditation it's called the view, meditation and action. And in the sutra, when we do meditation it's called view, meditation and action. And on the path is called the foundation, path, and the fruition. And that is our journey. The journey. The approach of the path of spiritual journey is the approach of the foundation and path and the result. Now, In this stage, in ordinary stage, our foundation is the relative truth and the ultimate truth. The foundation is the union of relative truth and the ultimate truth. Now that's meaning that the appearance of this phenomena, what we see, what we hear, what we smell, all this relative appearance is primordially there.

[60:33]

Primordially this energy, the appearance of energy is fundamentally presented in its own nature. And that is called the fundamental ground, fundamental ground of the ground, the foundation, the path and the result. Because our mind, the nature of emptiness, The nature of our mind, nature is a voidness, is a spaciousness, is an emptiness. Nature is not tangible, it's intangible. But yet, this intangible spacious mind has a tremendous potential of arising state. And that arising state is called the relative truth. That's called relative. Things are unceasing within this space.

[61:35]

All the galaxies, all the stars, and everything can be seen. We can smile, we can talk, we can hear, we can communicate. All those communications are arising, arising state is called the relative truth. And now from where it is arising? From the space. And that space and that arising state is inseparable. You cannot differentiate there is a space and here is the appearance. You cannot make that to a differentiation. And that is called the union of relative truth and the ultimate truth. So the union of the relative truth and the ultimate truth is even at this present stage in the confusion level also there is a union. There is a union. There is union all the time.

[62:36]

Now the difference is at this stage it seems to be because the duality has taken so strong place. into the foundation ground. So the whole foundation is, instead of the opening foundation, instead of the unobstructed foundation experience, we experience the obstructed foundation, though it is union. A person does not realize, a person does not experience the openness of this foundation. at this stage. The person experience there is a separation, there is always a border, always a boundary. Every situation is something to be checked upon, something to be investigated, something to be chewed rather than oneself becoming the chew itself. But there is no open

[63:38]

When a person experiences itself as a Jew, that is the stage of the opening of the foundation. So, therefore, at this stage, because of the duality, because of the confusion state, though it is a union of the relative and the ultimate, but one does not experience that, one sees, when you hear, you immediately project into a tangible, solid entity, and which has an impact on your mind, as the impact comes, because the projection is very strong. The projection, the relative appearance is frozen. The relative appearance is frozen, so therefore it appears to be like a strong impact is there. And one does not experience the openness. One does not experience the, as I said, chewing something which needs to be chewed, instead of one cell becoming the chewed itself.

[64:48]

And the pet. Now the foundation ground is duality. The pet is also now confused because the foundation is confused. The foundation ground is an obstructed, unopening state. Therefore, the pet also becomes an unopened pet. The path also becomes obscured. The path, whatever we do on the path, our whole journey in our life becomes an obstructed journey. We face, we struggle, we fight, never it opens. Because of that, duality. So path is all the spontaneous wisdom qualities, like the five poisons transmitted into pure nature is the five wisdom, five passion transmitted. But not because that opening state did not took place,

[65:52]

the opening state of the foundation ground has been lost, so therefore we experience the obstructed state. So entire energy which arises from the mind becomes the obscured state simply just by that one point clinging, grasping, makes the whole energy into five poisons, five passions. It is such a strong power. Just simply one clinging has manifested into a point. And just by cutting that root will naturally transmute that into a point. So the pet become a all the energy transmuted into, transformed into the five-poison state, tremendous grasping, jealousy, order, not the opening state of jealousy, not the opening state of anger, not the opening state of desire, but an obstructed desire, obstructed...

[66:56]

So the pet becomes an obstructive pet. Whatever we do seems to be a challenge, seems to be something not opening all the time. So we work all the materials which are presented to us on the pad becomes a support towards more challenge and more difficulties to approach. So at this present stage, a person who has no understanding of this nature, who has no understanding of the primordial nature, who has no understanding of the Dharma path, Dharma means... Dharma does not mean a conversion. Because when... We have so much strong habit in our mind when we hear Dharma, oh, that Lama, and Tibetan Buddhism. Immediately we have a label idea, and you see a Roshi, oh, Japanese Buddhism.

[68:16]

And the teaching in Buddhism is not like that. It's at a certain stage, it's an identification of the very question who's asking who, But at the beginning stage, because of our own clinging, we even make labels to the pure space. We even label to stay in the sky. Though the sky cannot be named, but yet we like to label things. So, dharma does not mean a conversion stage. Dharma means truly taking place to cut through the fear and doubt that conversion. Actually, that is cutting through. If one is stuck in a dharma, that's not a dharma.

[69:19]

The dharma teaching essence is to cut through that. cut through every challenge that comes on the way, which will connect through more chain of karma, to cut through that is the Dharma. That's called the Dharma teaching. Therefore we pay respect to that. Therefore the trust you develop, your basic intelligence has a trust, it can see through that, it can understand, and your practice, is so important on the path because the practice develops and it deepens your understanding, deepens your realization, then naturally one has a tremendous faith and tremendous trust because it's your true spacious nature. So it's not a state of conversion. The persons, those who try to convert, they're trying to escape. That is not cutting through.

[70:20]

That's like escaping from one fear to the next fear. One does not know what to do, so you try to escape from one situation and then adapt yourself to another situation. That's not a Dharma. That's a spiritual materialism. And actually, it's a samsaric materialism. Even the name spiritual does not apply. The name spiritual truly applies to a cutting through. As long as it's a chain of karmic reaction, it's not a spiritual path because it's a samsaric chain. The spiritual path has to be something essence which can cut through that. That is called the spiritual path. And that is not afraid for a, you know, does not depend and does not teach a conversion, does not try to change somebody's model, you know, does not try to change somebody's lifestyle, to be able to see the way a person is presented with his own materials.

[71:30]

If a person has tremendous jealousy or some person has more anger, some person has more hatred, whatsoever, our... state of mind has a particular problem and to work with that and to cut through that is the particular blessing. That is called a blessing. That is called the striking force of the Dharma teaching and understanding. But as long as one does not understand, then you would again put Buddhism into one of those shells, you know, of different, one of those other religions. On the shelf there's the, you know, Buddhism, there's the Christianity, there's the Hinduism, there's the Muslim, and there will be a lot more. Now we have one more in these days, there's Rajneesh also, look at your Rajneesh. And there's Ramta, you know, and it's not something like that, you know.

[72:37]

This true spiritual means a real seeing deeply inside and cutting through that on the path, working with the materials which we are presented and to be able to cut through that one is the wisdom and prashna, the wisdom. So the path becomes, at this stage, a person who has never entered the Dharma path, has no understanding of this nature, how the relative truth and the ultimate truth are on a union stage, fundamentally. And then everything seems to be like a tremendous big confused, it's not a clear, it's like a very confused, everything is mixed together. There is, it's like a mixture of kind of confusion there. So then on the path what we are doing, our journey become like every day fighting, every day striking, every day trying to, the way we know, the way we used to do when we are not working with our true essence.

[73:50]

the way we are wandering, the way we are planning all the time, the way we are trying to dominate situations, the way we try to hurt somebody else, the way we try to build our ego all the time, so no opening stage, the foundation ground of the opening stage has been lost, so therefore the path is also the accumulation towards that ego. towards the obstruction nature. So when the foundation and the path, foundation is not understood, the path is confused. Once the path becomes confused, the result becomes pain and suffering. Therefore the nature of samsara is said, pain and suffering, because we have lost the essence from the foundation ground. the foundation is not understanding the opening nature of the relative truth and the ultimate truth, of not seeing how graciously they appear.

[75:03]

To see the gracious experience of that foundation ground is the enlightened mind. That nothing is abstract. Everything, whatever it is presented, they all become the celebration of the Buddha nature. There is no obstruction. But once we do not understand that, whatever is presented, everything that appears becomes like a confrontation, becomes a suspicious situation. It's become a state of analytical that we put, we have our own CIA and we have our own KGB to investigate them. You know, what is, those each thing coming up, confronting us, we investigate where did that come from and things. Because we have lost the ground that itself is an opening stage. Now on the path, on the path of the ethnic points, One is our not recognizing that nature is called false nature.

[76:08]

False nature. And understanding that path is called the essence nature. Now in the essence nature, the foundation is the union of that relative truth and the ultimate truth. Now, union is not something... When we understand union, we think two things getting together. It's like a white thread and a black thread put together. It's like a union. That doesn't mean union. Union is inseparable. It's like the Buddha said in the Vipassana Paramita Tracts, emptiness is form. Form is emptiness. Emptiness itself is form. Form is emptiness. You cannot separate the form as a different thing and emptiness as another thing. Because the appearance of this relative is primordially there.

[77:12]

The appearance of this relative nature is primordially there. Even at the stage of Buddhahood, it's primordially there. Therefore, the nature of this mind is called the unceasing experience. The nature of the mind is called the nature of three kayas, dharmakaya, sambhogakaya, and nirmanakaya. It's not a nihilistic emptiness. The nihilistic emptiness is nothing whatsoever coming after that. And one is completely... It's the biggest... criticism and the biggest false complaint towards our nature to say that mind is completely empty and there is nothing whatsoever. And it's simply we are not seeing the nature carefully because even a person claim that mind is totally empty, there is nothing.

[78:20]

If anybody said that there is something, don't believe in that person. Well, he can see all those things. All those words saying, don't believe in that person, and whatever he's saying is not right. How those things are coming on? Because the mind is not empty. The mind has a true quality to express itself. The express is the call, the relative truth. That expression is called the relative truth. And that is primordially there. Primordially there, fundamentally there. And without that expression, today we would not be here. If that primordial expression is not there, you would not see your body, you would not hear yourself. You are like completely cut off, like a blank space. There would be no experience. If it's primordial there, why is it called that? No, it's called the relative and ultimate union.

[79:26]

Now relative and ultimate is, of course, this is not taught to the Buddhas. The relative and ultimate, these two separation languages used to the people mind which did not see that nature. So the language are for beings, not for the Buddhas. But ultimately there is not even two truths, there is only one truth. And again it's not caught in one truth, the nature itself is the truth. So it's a language, it's used to, like when you're in Rome, do as the Romans do. Language is just for the people, for the mind. So that expression of that mind is called the relative nature. And now, where do the relative nature arises from? From the space. And you cannot separate. Here the relative come, relative is born out, and here is the ultimate.

[80:29]

You cannot separate. So, therefore, the space is empty, form is emptiness, emptiness is form. You cannot separate this to nature. This is the nature of the true essence. Now then the question is, this remains the essence of the teaching in Buddhism. Now there will be lots of questions in this. There will be many more deep study and deep practice into this. Now we may ask, if form is emptiness, emptiness is form, then why my body does not dissolve? You know, I feel so hard. My body is so solid. It's simply because our grasping mind is so strong that you cannot see that lightness because the body is always light.

[81:33]

The body is always transparent. The body is always light. Because our grasping mind is so strong, simply the experience of the grasping, obstructed dualities make you to experience such But if there are other people, they can see through your body. There are beings who can see through your body, because it's not tangible. So there is no such thing as a frozen relative, even at the samsaric level. But a person who goes through the experience of samsara experiences a frozen relative. So people create a separation, relative one thing and ultimate one thing. Relatively, I do experience everything, and ultimate is something far away. We put the ultimate far away. Ultimate, that emptiness, is someday I'm going to understand, and it's not right now for me. Right now I'm in relative.

[82:36]

And this is what is good for me. I have to do things, I have to eat food, I have to walk, and I have to sleep, and I have to go to my work. So relative is important, but ultimate is something not important for me. It is something that I have to understand one day. And you don't pay any attention. You do not put any watch. You do not use your third eye to that. That's called the third eye, to use your wisdom. But actually, all the time, the ultimate and the relative is a complement. It's a complementary to each other. The relative is, when you're saying, oh, I have to do, it's all coming out of your spacious nature. The expression and that openness is always there.

[83:37]

But somehow we are constantly solidifying our expression instead of opening that expression. That is the difference. The bodhisattva does not solidify the expression. Because bodhisattva has completely cut the root of solid grasping. So only there is a subtle grasping. Bodhisattva has a subtle grasp. But subtle grasping is not strong enough to solidify the expression. While in an ordinary state, every situation is presented, you solidify it. You check, you analyze, you want to do, so constantly every thought which comes out, every phenomena which arises, that expression is solidified. So therefore, the opening stage of not seeing that the openness and the clarity, openness and that expression is fundamentally open and fundamentally a great celebration, you do not see that.

[84:47]

And when we do not see that celebration, then we become solidified. So even a spiritual pet is solidified, that expression. And when we solidify the expression of the spiritual pet, that is called the spiritual materialism. And this is how their lives become so serious. It's such a big deal to us because we solidify our expression all the time. We do not see that this is the light. The gem is right there. And not seeing the gem, not seeing the nature of the gem, then the gem is obscured. So that is how on the path, in an ordinary stage, we solidify our expression of the spacious mind.

[85:49]

So once we solidify the expression of the spacious mind on the path, then the result is what? The result is solidified. To put it simply, the result is solidified. The result is then an obstruction. The result is gross. The result is solid because you solidify the expression. And then the whole samsara manifests. All different phenomena of samsara manifest from this solidification. Now, Bodhisattva, on the other hand, Bodhisattva, on the other hand, understands and knows oneself very well. because bodhisattva knew the dharma, knew the dharma means bodhisattva has understanding of his mind very clear, and attainment, a beginner's bodhisattva, at the first stage of bodhisattva, which is an enlightened stage, they totally know their state of mind, and at the same time they are aware of their situation, that they still do have subtle solidification.

[87:21]

They do not have a gross solidification, but they do have subtle emotions. And that is a, we can use the word, I think the word solidification is not very good to use for that state, but they do have a subtle emotion, bodhisattvas, a certain credentials they have. They do have subtle credentials for the experience. Like the Buddha do not have any credentials. But Bodhisattva do have certain credentials, and Bodhisattva do have credentials for taking that on the path. So there is a credential even for taking a delight, even for taking a joy into that. But Buddha does not even take the delight also, because Buddha itself is the delight. It's the nature of the delight. But bodhisattva, you do take a subtle delight into it.

[88:23]

So bodhisattva is completely aware on the path that seeing that profound nature Profound means not getting to the ground. That's what it means. When we touch the solid ground, that means we have touched it. That's called profound. Because at this stage, when we are totally living in a solidification of our expression, there is no profundity understanding in realization. So at a certain stage, when we land it, put our feet on the ground. That means getting deep into the wisdom, understanding the true nature, that is the profundity of the realization. So bodhisattva have a profound understanding seeing the nature, seeing the opening nature, the opening celebration of that form is emptiness.

[89:31]

Emptiness is form, that what is totally free from this obstruction and solidification. So therefore, it's become easier for a bodhisattva to clean up that subtle credential also. While for us, the credential is so important because we solidified our expression of the relative nature. It's so important for us to have a credential. I had to get the name because I did that job. And if you don't get the name, we fight for it. We may go to the court and try to get that name. Even if it's just a name. You may spend several years fighting in the court simply just to get a name that I did that job and I'm there. And your friend on the pad is going to tell, right, you're supposed to get that credential, not the other person, right?

[90:36]

And you also solidify yourself. Yes, that is right. I'm supposed to get it. So let's go. Go to the court. Now when do we get enlightened? When do we get our opening stage with such a mentality, with such a foundation, with such a path and such a fruition? The foundation, path and fruition are the three most important steps, it's the journey. It's really important to live in enlightened society. So we should all get enlightened pretty soon. We can create a better understanding in between our friends and support each other in a better way. At least we need some opening. We have been solidifying for too long time and it's time for us to

[91:39]

Clean that solidification. Let it go. And the experience is very different, you see. The experience of that expression to be solidified is very pain and very paranoid. It's a state of total paranoid. That is the nature of samsara mind. paranoid, uncertainty, fear, they all are complementary of the solidification of the expression, not knowing the opening state of the relative and the ultimate. Now Bodhisattva do not take, though there is a slight delight, slight joy in working with the beings, and a tremendous opening is there, there's a slight credential for bodhisattva. That is the delight, the bodhisattva takes the delight, that satisfaction kind of delight that it is so great, it's so wonderful.

[92:46]

But bodhisattva do not solidify it. Bodhisattva do not solidify it by taking the credential to oneself, But Bodhisattva take the delight in giving the credential to others. So there is this kind of subtle credential, very complicated. It's very complicated, the bodhisattvas. Bodhisattva will take the delight in giving the credential to others, but does not take the credential for oneself. So the delights come in a different way. And that is very big, you know, because in that way, because bodhisattva sees the root of that root of our suffering comes by grasping to oneself.

[93:45]

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