So we begin to see the situation more genuinely on a true spiritual path. That we begin to see that we have created a situation, a situation which isn't that wonderful we came to realize. the evil situation all kinds of situations which is very disappointing at this stage very depressing and not too much hope not too much clarity clarity not too much not too much brightness at the end.

[01:05]

And all our energies we put into that situation, our expectation, our time, our energy, all the structure seems to be pretty disappointing to us. at this particular level of society experience. And we would say that when we examine them, when we look deeper into those phenomena, into those situations those kinds of situations geographical situations that which hurts disappointment brought disappointment in our lives

[02:37]

This comes with an experience of confusion, which is deception. So one deception leading to the next deception, and the next deception leading to the next deception, it keeps on going like this forever. The wheel of deception. The circle of deception. And the question of open heart seems to be absolutely lost hardly exists in that samsaric geographical structure because of that fundamental deception

[03:59]

fundamental deception of that evil structure fundamental deception of the notion of survival which produces the fear try to make a secure ground which we create that kind of situations into our lives So we begin to be more open to ourselves, begin to work being more open to ourselves and more sincere with ourselves.

[05:05]

more wisdom, we bring the wisdom and skill in ourself. And that wisdom and the skill, the first wisdom and the skill is opening the mind, opening the heart, opening the mind. And for opening the mind, There has to be some sense of letting go, somewhere of working with the wisdom, skillfulness of letting go, where you're about to let go the foundations of that, foundations of that.

[06:15]

geographical structure you have created by your own existence. You have created. And that letting go is a practical approach towards bodhisattva. Practical approach towards bodhisattva. And it does hurts at the beginning. Because you are told to let go your geographical structure. You have your ethnic attachment to your geographical structure.

[07:25]

That particular world seems to be very important to you, even if it means nothing, actually. Related with all kinds of your life, the whole thing within that world seems to be very important to you. and you are told to let go of that, that letting go seems to be very painful. So there would be some kind of experience at the bodhisattva practice, sometimes it could be painful. It's going to be painful. It's like you go to see a doctor, not all the time it's easy. If you go through acupuncture, put all the needles on your body, not very pleasant experience for the time being, but after you go through that, then there would be some kind of celebration.

[08:42]

And the person who is brave enough to jump on that acupuncture bed. Surrender yourself. And let the doctor do whatever he has to do. Then there is a way of breaking through that particular sickness, the particular situations, the disappointments. Same thing, working with ourselves. working with the Buddhists in their mind, that letting go skillfully means it's painful. Because we have given so many values to those situations. Even it means nothing actually.

[09:52]

And that seems to be the major challenge in your whole life. Even it means nothing and letting it go, which seems to be meaning something to you, but actually it doesn't mean anything to you. And we may even say that a person who would do something like that sometimes has no heart. The person doesn't appreciate what I have done. The person does appreciate. Bodhisattva's appreciation is far more deeper and far more profound than our ethnic way of appreciation. The samsaric way of appreciation is far more deep But as I said, in all Vajrayana teachings, there is no way a person can pay back the kindness of the teaching of the Vajrayana.

[11:09]

There is no way a person can pay back. Only if you are paying back, it's your practice. You do a practice, you become enlightened. That's the only way how you can pay back the kindness of the teaching. So it's the greatest service for the teachings. the greatest service for the person. So it's not based on our personal neurosis satisfaction. It's based on absolutely this person's mind, which is what we call the unconditioned state. It doesn't look for The Bodhisattva celebrates when a person becomes enlightened. But Bodhisattva doesn't take it like his own personal feeling of neurosis, which we might do.

[12:11]

Like, I won the case. So now my whole family becomes so happy. because my family indicates seems to be seems to be our neurosis seems to be which reaffirms our deception. It's wonderful to clear a confusion But there is no need to reaffirm and make the confusion stronger. There has to be some sense of letting go. Some sense of letting go at the same time. It doesn't mean that a person should not clear the case or whatsoever, but it means you should clear this case skillfully at the same time there has to be a space of letting go because you don't really want to get caught yourself into another disappointment later on.

[13:23]

That seems to be the wisdom and the skill. On the Dzogchen teachers, all the great masters of the past, the great teachers of the past, the great Dzogchen masters, many great Dzogchen masters, many realized teachers, They have all planted a heart of bodhisattva into themselves and through that which they all become enlightened.

[14:26]

And that is what they are continuously, continuously, we could say that they are always shining within that nature of bodhisattva mind. Garabdolji came to this world through Bodhisattva mind. Garabdolji took the birth to show the mind of enlightenment. It was through Bodhisattva. So we should not think that bodhisattva mind is only for Mahayana practitioners and bodhisattva mind has nothing to do with the Dzogchen student. The nature of Dzogchen mind is the good student. And to understand that Dzogchen nature, the maharati nature, it's very important for a person to transplant the bodhisattva mind, which in the Shantideva text explains the bodhisattva mind is like when a person integrates the bodhisattva mind.

[15:44]

It's like the coolness of the Indian summer, you could say in this country, Indian summer, in autumn when it's so hot. And when the moon shines, it's so cool. It's like the coolness of the moon, like the coolness of the coolness of the mind, enters the heart of our mind and then cools the heat of the sensory universes, cools the heat of our aggressions, cools the heat of our universes, all kinds of situations, all kinds of universes. And when it cools, the aggressions and neuroses and passions, which are the main factors which create that particular geographical structure, that particular situation, seems to subside. They loosen up, you could say.

[16:50]

They let go. They let go the situation from that deception, from that uptightness of the neurosis, from the tremendous bundle and bundle of uptightness of our pain and our hurt through that transplanting of the bodhicitta. which is the path of all the Buddhas. The path of all the Buddhas is the path of the Bodhisattva mind. And walking on the path of the Bodhisattva mind is when we reach the mind of the sacred place, which we call the Buddha mind, which we call the enlightened mind, our basic sanity, a total sanity. But without a person willing to walk on that bodhisattva path and willing to work with those situations, with our chaos, with that skillful means and wisdom is that bodhisattva path.

[18:10]

There is no other bodhisattva path than that skillful means and wisdom. working where you impose that skillful man and wisdom to these situations, which is the reference point at this particular time, at this particular level, there has to be some kind of discipline in imposing that skillful man and wisdom into our life situations, practice situations, all kinds of situations. And then we are able to find some sense of coolness, the bodhisattva mind, some sense of opening, some sense of liberation, which is the experience of Dzogchen mind. That willing to work with the situation, It's wisdom.

[19:13]

It's skillfulness, working with the situation. Whatever the actions, however it comes up. In that way, we open our own mind. We free our own deception. And then, there is no other than sanity. There is no other than enlightenment. In light. In light. Not out light. Because in light. So the spiritual means and wisdom seems to be It's the main point, seems to be the main point of our practice, the main focus of the practice in every situation.

[20:20]

And how you develop the profundity of the wisdom and profundity of the scriptural, the wisdom, we could say, is meditation. All your sitting meditation concern with the new adoration. You're building from the shamatha level to the vipassana level, to the darshan level, from maha, anu, and ati yoga levels. In ati itself, there are different divisions of level. However, all your sitting meditation is concerned with the wisdom. And all your working situations with your everyday life, all kinds of chaos, ups and downs, whatever the situation arises, how you work with the situation is the skillful means. And the sharpness, we could say, the clarity to the skillfulness will be given by birth by that wisdom. So without wisdom, there is no skillfulness.

[21:24]

And without skillfulness, there is no wisdom. We would like to emphasize that at this particular level, it is more important to be skillful. Of course, there is skillful and wisdom is not separated. There is always, wherever there is a skill, there is a wisdom. Wherever there is a wisdom, there is a skill. But something skillfulness seems to be very important. And at the same time, the wisdom is very important, which is about to... enter that particular situation, which have the strength to enter the situation is the wisdom, and which works with the situation is the skilfulness. Without wisdom you don't have the fearlessness. Wisdom mind is the nature of the fearlessness, which is the truth, which is the power of the truth, which is the fact, the situation as it is. which is about to enter into that particular situation, work with the particular situation, is the wisdom.

[22:24]

And the skill is working in that way, once you enter that space, then you don't get fascinated and you don't create an imprisonment for yourself, is the skillful being. So of course the skillful beings and wisdom is together, but we need to, if there is a level, we could say the wisdom enters and the skillful works. However, and that seems to be one of the main factors, in our self and out of our self. In our self, we can work with our all kinds of situations which happens, which happens, all kinds of things happen in ourselves. The notion of competition, the notion of improvement, the notion of all kinds of samsara situations appears and manifests in ourselves.

[23:36]

We work with those situations how to how to open up and how to heal and how to liberate, we work with those intuitions with this mindfulness and wisdom, and as well as how we work with outside our world, we also outside our oneself, our world means working with your friends and working in your kitchen and working in your office and working with your friends and whatsoever, there seems to be, you again have to bring that wisdom and skill In that way you are working on your true essence, you are working on the level of essence, you are working on the level of basic sanity where there is no deception and no confusion taking place. So it entirely depends on your practice. For that I mean, please do a good practice, do a good practice. instead of always getting disappointed, and instead of always putting ourselves in some kind of miserable situations, we can make an enlightenment into ourselves.

[24:49]

We can make the world clear, world free from those darkness, from those situations. So it is very simple, and you can do that. It is your free choice. It is yourself. It is yourself. You are seeing in the right way or you are seeing in the wrong way. You are doing it the right way. You are doing it the wrong way. Whatever. So, Bodhisattva practice Bodhisattva's actions. They are none other than the scriptural and the wisdom. It's an opening of the door of enlightenment, opening of the door of liberation for a person who wants to enter the room of light.

[26:00]

It's the key to that, the bringing about that cool bodhisattva mind. And without working with those situations, without having some notion of coolness, having some confidence, and having some working experience, a practical experience of the cool bodhicitta mind, you're not going to experience absorption mind. You're not going to experience it. Because you don't know how to work with the chaos. So you don't know where to begin with, and you have no clear understanding of yourself. And simply, then whatever practice you do, whatever the teachings you hear, they simply become a pride to you. They become spiritual materialism to you, without the bodhisattva mind.

[27:08]

And the nature of the bodhisattva mind itself is that that ultimate buddhism. It's at least that much nature. I guess this seems to be somehow today we are very brilliant but at the same time there is some kind of lack of wisdom which we still do not want to accept the fact. Maybe we could say that sometimes our state of mind has become even more slippery, more play of the maya, you know, maya. more play of that mind, more play of that illusion, that we seem to always run away from dealing with the situation.

[28:36]

And when we don't want to deal with the situation, Either we are completely sink into the other side, which is absolutely chaos and absolutely bewilderment, or we want to think nothing. And that seems to be many people's approach to darshan. Think nothing. And when you have to face the situation, then you try to think nothing, or you go back to that old ethnic world of neurosis. And both are that think nothing, not working with their situations. Lack of policy of the mind. The main essence is that policy. As long as we are not willing to work with situations, perhaps there is no way of having a genuine experience in our heart.

[29:43]

One of the reasons in Buddhism, every practice you do, you have heard this thousands of times, I have read this thousands of times, I generate this practice for the benefit of all beings. And after some time you kind of think, I'm tired of hearing this word, I'm tired of reading this word. Now it's almost become like a casual thing for you. That's lack of wisdom. But those who have tremendous Buddhist demand, each time they read, there's more powerful celebration in working with those chaos, and more love, and more understanding, and more opening. Because underneath all the situation, there is openness. I guess that's very important. If you want to plant a good Dharma in your heart, you have to plant a good Bodhisattva in your heart. We have plenty of time.

[30:53]

There's no need to rush. We have been patient for this much long, for all these years, and now we can be a little patient for, you know, a couple of years. or whatever. And that seems to be the most profound practice when it's done very carefully. What I'm saying is bring your skillful means and wisdom. And that wisdom is skillful. The union of skillful and the wisdom is social nature. The union of skillful and wisdom. So most Very, very important thing is transplanting the bodhisattva mind. Again, in a key intention, the bodhisattva mind. We kind of make that commitment make the situation become stronger in front of all the Buddhas and Bodhisattvas, so that it kind of reminds us when we lose our wisdom, when we lose our skill, then they remind us our own wisdom, which is our own self.

[32:11]

It's not a trip of them, it's our own self, so that we would not be caught in the trip of perception. So that's the whole point to take into mind. It's not that. It is their idea and their style, so you do that. They don't want to look, you know, they're not looking for trouble. They're happy to let everyone free. They don't want to ruin their lives. And they can't. Nobody can't. Nobody can't. It's your way of working with the situation. But we take that, we call the ultimate refuge is oneself, but temporal refuge until you become enlightened, the teacher, the Lama, the Buddha Dharma, and the Bodhisattva, they call the refuge.

[33:18]

So it's the guidance, it's the guidance which shows you the way which works with all kinds of situations, but ultimately there is no one else than you, yourself, you know, yourself dismantling your conclusions. And they're working, it's like they're presenting you with all kinds of tools, with all kinds of instruments, how to work with those situations, all kinds of situations which comes into your life. Whether the day situations or night situations or every aspect of the situation, particularly on the Vajrayana level, the teacher works on the student, all kinds of life situations. Like yesterday when you saw in the movie, he's holding his karmapa and looks after all the students in all kinds of situations. Like that, that's how it has been for thousands of years in the Vajrayana school, you know, the teacher and the student work together all the time. Not the teacher wants to see what you're doing or want to monopolize or whatsoever. If that has been done, then perhaps there is no bodhisattva mind, but a true, true bodhisattva looks into your life.

[34:25]

So how you do not get caught into this deception when you work on the scriptural path seems to be the main point of the Dharma teachings. So please, you know, please, please take a personal responsibility. You are the center of that mandala. You're not being created by anyone else. You created your own ego. You created your own geography. You created your whole neurosis, your whole deception. No one to be blamed. And you can take a delightfully Take a delight that you created and now take a delight in working your situation out of that situation. There's nobody to be played.

[35:26]

That's the principle, particularly when you work on the Vajrayana level, then you become the center of that mandala, the center of that, the whole structure of the working on the skillful and wisdom of that mandala. It's not the deity what we see like. We seem to have this notion that there is some kind of deity in the mandala. It isn't. So therefore, when you recite the Chenrezig practice or whatsoever, it explains you as Chenrezig or you as Pema Sambhava or you as whatever. It didn't say somebody else there. And that's the basic difference also between them. between Buddhism and others. There's a direct way of working. You can't hide. You can't play seek and hide anymore. You have to come out and face your world and face your situations.

[36:31]

And you can do it. And you can imprison yourself too. So that is the free choice. That's free choice. No one can. No one can change you. You have to do it whichever way you want. No one can change you like black and white. The whole wisdom, the whole enlightenment is within your own nature that you have to unfold it. And this teacher and student, as they work together, this teacher creates the situation to work with your own neurosis, to work with all kinds of situations. And sometimes he may create different, different situations. like asking you to do a practice, asking you to do a retreat, asking you to go and work in this world. It depends on your particular situation.

[37:37]

And then you go and you experience and you bring. While you go to work, you don't go with the darkness, but you go with the wisdom and skills. That is the main difference, how you relate to that particular world, particular situations. You just go into that chaos, into your ethnic beliefs, into your emotional structure. That emotional domain has a limited way of relating with the world, that you relate to the world The way you have been informed and the way you have been structured, the way you have developed your geographical structure, which is very limited experience, there is no clarity, there is no way of liberating or opening the situation. So therefore, the whole world seems to be all the time, you know, a problem. You're bumping into each other all the time. No matter what you do, there's a bump. You get into some kind of a wonderful situation, a wonderful relationship with him before, and after some time it seems to be bumping each other.

[38:46]

It doesn't seem to be wonderful. People say after some time there's no more dessert. So all kinds of all kinds of ethnic, limited, ethnicness and limited structure. There's no sense of that, sense of the liberation at all. So then we find disappointment, and again we get hurt, and we personally get hurt, no one else gets hurt, we get hurt. And what seems to be really a powerful medicine at that time is Buddhism. Who will be the greatest to help you in all those chaos and all those problems is Buddhism.

[39:48]

Your own Buddhism. Or if we don't have a bodhisattva mind, what we do usually is then we may go and try to experience that bodhisattva mind by taking a bodhisattva mind or by participating in a bodhisattva action and a bodhisattva speech and a bodhisattva mind, you know, taking all kinds of situations. Like bodhisattva action could be, you go and then instead of making that little world all the time, instead of making a big deal in that little world all the time, instead of holding the fear all the time, you go and cut the root of this fear and you go and do some voluntary work, for instance, by action, which is a part of the bodhisattva practice. You go and open your speech, not with neurosis, not with aggression, but with open heart and with respect, with dignity.

[40:51]

You celebrate with the world and share your views and share whatever you can do with the world. And with your mind, Then you, or you do your practice, or you read something, or you talk something which is opening, which is not something, which is not based on neurosis, but is based on basic sanity. Structure of the speech, the body, the speech. Or you do something with your mind, like yesterday when we were watching the movie, like His Holiness was wearing the hat, black hat, and as Trungpa Rinpoche mentioned, it's not to display some kind of power, but at that time His Holiness is creating wonders. Everybody gets so much wonders at that time, and they all become part of their mind. which in Vajrayana, when the Lama, like yesterday, when we were doing the talk, it creates all kinds of wonders, you know, all kinds of situations in each different part of people of you here.

[41:53]

But at the same time, we've been working on some kind of celebration, opening a single celebration. So you take part. All you do is sit here. Or you do something of that nature. And then gradually you develop your practice, you develop your experience, you develop your wisdom, and then you can work with yourself. That's the whole thing. That's what we call blessing. The blessing of having the opportunity. The blessing of creating that opportunity for yourself. You should be grateful to yourself too. It's not you're only grateful to the outer situation, but we can be. We can take a celebration and we can take a gratefulness, take an appreciation for our own friendship within ourselves to create that kind of a good friendship, able to you're able to do something genuinely, you know, not all the time, you know, the mind distracting or always looking for those higher expectations, but something you have done it, something you have practically done it, something you have really done it, the main thing you have done it, and you have experienced something, and that seems to be the main point, that is the main essence, something more concrete, something to begin with, something which is more...

[43:17]

you could take a joy and celebration for yourself. And that celebration, as yesterday, as like when His Holiness Kammapa passed away, Trungpa Rinpoche said, he left a mixture of joy and sad, you know, he left a strange mixture of joy and sad, but at the same time the celebration marks the celebrate joy of the future. So at the same time, this happens in everybody in our lives every day, that kind of celebration when we, when we relate to those kind of opportunities, situations that we open up, we can heal ourselves, that there's also, we can, we have a concrete experience, we have something, a powerful experience, however that situation is, and that also marks the joy in opening up our Tushar, opening up our Torah, Torah liberation, which is the character of Oksa. So with that, with the sense of the letting go is deeply experienced, and there is a celebration, true celebration.

[44:37]

And when that celebration takes place, you no longer see the ups and downs and all kinds of chaos, all kinds of usual ethnic problems we have, something like extraordinary, some kind of, you know, which we relate usually as something very big deal. It doesn't seem to be that dramatic when that sense of letting go, when that sense of opening takes place. It's like It's like in a big ocean, or it's like in a big sea. They run drops, and it simply just happens. That doesn't mean much at all. All kinds of situations happens. The rain simply drops. There is nothing particularly a raindrop over the ocean or over the place, over the lakes. It simply drops.

[45:39]

It's the same thing, whatever the situation arises, there doesn't seem to be a burden to you very much. They are working by themselves, which is their liberation themselves. So you have to be, please do your practice. Do your practice well. Make your bodhisattva mind strong. And it's not difficult, you can do it. You can see the values. The same time, same time, you can trust yourself. The trust will begin to take place in yourself, in your heart. The trust of liberation will begin to take place instead of the trust of imprisonment.

[46:43]

Well, imprisonment doesn't have a trust, but it keeps on going, returning back to the stage of imprisonment. So now we have to return back to the stage of open space, which is called the space of the Dzogchen mind, the space of the Buddha mind. instead of returning back to the imprisonment, we can do something of opening up. That doing is the skillfulness and wisdom.

[47:11]

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