So that needs to be liberated, that needs to be cooled down, and cooled by the Bodhisattva mind. So then, the result of our Vajrayana practice, the result of our Vajrayana practice, how well we can develop, how well we can understand our Rigpa, will really depend on the Bodhisattva mind practice. So I thought before we go through the main practice of Dzogchen, which is coming after this practice of Shunresi today and tomorrow, this is very important to realize. Sometimes I really feel sad in the way a lot of students have done good practice, they have heard a lot of teachings, but a lot of students miss lots of important points. Many students seem to think that they can just jump straight into their wisdom, straight into their Rigpa,

[01:05]

but it is not easy to jump straight into the Rigpa. Because you may just jump straight into the Rigpa, you know, you just think that it's just... But as long as we do not transfer the Bodhisattva mind, we do not heal, we do not have a good foundation, good ground, it's not going to come out. It's not going to work, it's not going to remain there. And we may not actually see what really the Bodhisattva mind means. We may not really see what really the Bodhisattva mind means, what really Rigpa means. There's some kind of aggression tainted, there's some kind of emotion tainted, that's not the Rigpa at all. So, like when we do the Mundra practice, our gradual practice, first we go to the refuge, then we go to the Bodhisattva mind. Do it 100,000 times, train the mind 100,000 times. Then we go to Vajrasattva, then we go to Mundra, then ultimately we go to Guru Yoga. Step by step there is a meaning. I think there is some... seems like, of course, the biggest problem we have is Bodhisattva mind all the time.

[02:13]

It's natural. Lack of heart, lack of openness, lack of precision into the wisdom and skillfulness is always seems to be the problem in relating with our whole life, every day. And as long as we are not able to scope with that particular situation, there is no way how we can see our wisdom mind. So, we can clearly know that that's our basic problem. And that seems to be what we really need to emphasize is on the Bodhisattva mind. You know, I think it's most important. Bodhisattva mind for oneself and Bodhisattva mind for others. That is, let's try to cool down our aggression. Let's try to cool down our heat of the caching of susaric experience. The whole confusion, the whole deception, we are so caught into it.

[03:13]

And let's try to generate for the first time truly opening the heart of Bodhisattva mind. And try to do some, you know, try to do some to raise our wisdom and our skillfulness for all the beings, because every being has that nature, so therefore it will be tremendously benefitted to all of them. Namo Kunjo Sumtang Tsawa Sum Khyab Ne Tsam Lai Khyab Tsu Chi Drog Ngun Sang Gye La Bö She Chan Chok Chok Tsum Kye To Namo Kunjo Sumtang Tsawa Sum Khyab Ne Tsam Lai Khyab Tsu Chi Drog Ngun Sang Gye La Bö She

[04:18]

Chan Chok Chok Tsum Kye To Namo Kunjo Sumtang Tsawa Sum Khyab Ne Tsam Lai Khyab Tsu Chi Drog Ngun Sang Gye La Bö She Chan Chok Chok Tsum Kye To I take refuge in the Three Jewels, the Three Roots and all sources of refuge. In order to place all beings in the state of brotherhood, I give rise to the Supreme Bodhicitta. Drog Ngun Sang Gye La Bö She Chan Chok Chok Tsum Kye To Namo Kunjo Sumtang Tsawa Sum

[05:43]

Khyab Ne Tsam Lai Khyab Tsu Drog Ngun Sang Gye La Bö She Chan Chok Chok Tsum Kye To Namo Kunjo Sumtang Tsawa Sum Chan Chok Chok Tsum Kye To Om Om Soham Om Om Soham Om Om Soham Om Mani Padme Hum Om Mani Padme Hum

[06:56]

Om Mani Padme Hum Drog Ngun Sang Gye La Bö She Chan Chok Chok Tsum Kye To Namo Kunjo Sumtang Tsawa Sum Khyab Ne Tsam Lai Khyab Tsu Drog Ngun Sang Gye La Bö She

[07:59]

Chan Chok Chok Tsum Kye To Namo Kunjo Sumtang Tsawa Sum Khyab Ne Tsam Lai Khyab Tsu Om Mani Padme Hum Om Mani Padme Hum Om Mani Padme Hum Mi Gyi Gyi Dön Nga Wan Chung Ta Sha Gyi Tra Gyi Tra Tra Dön Wab Pe Ma Ta Witte Kyi Ngo Duk Gyi Shok Pa

[09:06]

Om Nyi Soham Om Nyi Soham Om Nyi Soham Om Mani Padme Hum Om Mani Padme Hum Om Mani Padme Hum Dön Nga Wan Chung Ta

[10:11]

Sha Gyi Tra Gyi Tra Tra Dön Wab Pe Ma Ta Witte Kyi Ngo Duk Gyi Shok Pa Om Nyi Soham Om Nyi Soham Om Nyi Soham Om Mani Padme Hum Om Mani Padme Hum

[11:17]

Om Mani Padme Hum Gyi Dön Nga Wan Chung Ta Sha Gyi Tra Gyi Tra Tra Dön Wab Pe Ma Ta Witte Kyi Ngo Duk Gyi Shok Pa Om Nyi Soham Om Nyi Soham Om Nyi Soham Om Mani Padme Hum

[12:29]

Om Mani Padme Hum Om Mani Padme Hum Dön Nga Wan Chung Ta Sha Gyi Tra Gyi Tra Tra Dön Wab Pe Ma Ta Witte Kyi Ngo Duk Gyi Shok Pa Om Nyi Soham Om Nyi Soham

[13:36]

Om Nyi Soham Om Nyi Soham Om Nyi Soham Dön Wab Pe Ma Ta Witte Kyi Ngo Duk Gyi Shok Pa Dön Wab Pe Ma Ta Witte Kyi Ngo Duk Gyi Shok Pa Om Mani Padme Hum

[15:00]

Om Mani Padme Hum Om Mani Padme Hum Self-nature is Duk Gyi Shing Po of Avalokiteshvara, white with one face and four arms, with palm pressed together, holding a mala and lotus, in full lotus posture, wearing silk and jewel ornaments, seated upon a lotus and moon seat. Om Mani Padme Hum Om Mani Padme Hum

[16:10]

Om Mani Padme Hum The Avalokiteshvara, Jigden Wan Chung, of the God's realm is white with one face, four arms and palm pressed together, holding a veena, seated upon a lotus and moon seat. Consider He remains in the full lotus posture. Om Om Soham Om Om Soham Om Om Soham Om Mani Padme Hum Om Mani Padme Hum

[17:18]

Om Mani Padme Hum The Avalokiteshvara, Jigden Wan Chung, of the jealous God's realm is green with one face, four arms and palm pressed together, holding a mala, seated upon a lotus and moon seat. Consider He remains in the full lotus posture. Om Om Soham Om Om Soham Om Om Soham Om Mani Padme Hum Om Mani Padme Hum

[18:30]

Om Mani Padme Hum The Avalokiteshvara, Jigden Wan Chung, of the human realm is multicolored with one face, four arms and palms pressed together, holding a mala, a lotus, seated upon a lotus and moon seat. Consider He remains in the full lotus posture. Om Om Soham Om Om Soham Om Om Soham Om Mani Padme Hum Om Mani Padme Hum

[19:44]

Om Mani Padme Hum The Avalokiteshvara, Jigden Wan Chung, of the animal realm is small-colored with one face, four arms and palms pressed together, holding a scripture seated upon a lotus and moon seat. Consider He remains in the full lotus posture. Om Om Soham Om Om Soham Om Om Soham Om Om Mani Padme Hum Om Mani Padme Hum

[20:53]

Om Mani Padme Hum The Avalokiteshvara, Jigden Wan Chung, of the humbling spirit realm is red with one face, four arms and palms pressed together, holding a vessel seated upon a lotus and moon seat. Consider He remains in the full lotus posture. Om Om Soham Om Om Soham Om Om Soham Om Mani Padme Hum Om Mani Padme Hum

[22:00]

Om Mani Padme Hum The Avalokiteshvara, Jigden Wan Chung, of the hell realm is black with one face, four arms and palms pressed together, holding fire, water and a lotus. Consider He remains seated in the full lotus posture. Om Om Soham Om Om Soham Om Om Soham Om Mani Padme Hum Om Mani Padme Hum

[23:08]

Om Mani Padme Hum By this virtue, may I simply accomplish the state of Avalokiteshvara and may all sentient beings without exception be established in that very status. Om Mani Padme Hum Om Mani Padme Hum Om Mani Padme Hum So at this point, now,

[24:10]

actually you can dissolve the churris into yourself and then meditate. Now what we need to meditate, as I said, we transplant the cold bodhisattva mind in order to heal, cool the heated passion of the samsara, or aggression, all kinds of things. So now we will meditate with opening our mind today, which means that we are not going to get caught, we are not going to cling to those arising states and let the mind be completely free. Just meditate completely free. No struggle, no emotional gossip. Very relaxed. It says, the body is here, your body is here and your mind is in the body and the mind also relaxes, mind is also free. So that's the point. Body is here, your body is present there.

[25:12]

Your mind is not distracted, scattered all over the places, around, outside of these places. So you are here, your body is here and your mind is in the body and mind also relaxes, mind is also completely open. No gossip, no deception, no aggression, absolutely cool. It's been transplanted by the cool bodhisattva mind. So now let's meditate with the bodhisattva mind. Morning. So any questions? What are the six parameters? Six parameters? The six parameters are generosity, discipline, patience, exertion, meditation and wisdom. Prajna. So I'm going to encourage you to ask questions relating with our particular topic this morning.

[26:13]

It's going to be more beneficial relating with this subject. Can you speak a little more about blind faith? Blind faith? Blind faith has two different levels. One is without any wisdom at all. You know, it doesn't have that clear precision which we would call basically, you know, someone saying, OK, here, blind faith is, we could say, for instance, someone saying, to do a sacrificing is wonderful. And then everyone starts doing it. That's called the blind faith without any precision. But when we call about some little spaces there

[27:15]

for the blind faith in the Mahayana practice, for instance, that means on the Hinayana ground you develop such a, nothing has been unclear to you. Everything is so, you know, clear and so precise that there is no room for you in Hinayana practice. And there is no room for the blind faith in the Hinayana practice. So now in Mahayana, when you have, see the wisdom. You know, the wisdom is the generosity. It's able to give. And while able to give, you are able to give a lot, for instance. You are able to spend a lot, let's say. You are able to spend a lot just, you know, go for shopping and spend about, what? $2,000 or $3,000 shopping. And there is a bravery in spending that. So like in a generosity you are able to give

[28:17]

with a tremendous bravery without that expectation back. Without that expectation back. And at the same time, you are able to, you have the strength, some kind of gut level at the beginning to completely give it, give in. You see a space that you can allow it to give in. But at the same time, you are not completely open in the buddhi mind. But at the same time, there is insight, seeing it clearly. It's like a heat, you know. The heat is, there is a fire in the other room. And you kind of sense a little heat. And you are not sure what that is. And you kind of jump straight because there is a tremendous warmness to some kind of, so when you jump into it, that's called a blind faith with some kind of insight. So that's the kind of, the gut level. You are able to practice the generosity, practice the wisdom at that time. And then, once you get there, then, you know, you can skillfully, there's a skillfulness.

[29:19]

You know, of course, the skillfulness also goes with the wisdom. So that, the skillfulness at that time with the blind, that's some kind of gut level, is that now you, the skillfulness allows you to walk, you know, closer and closer and closer to the fire. Where is that fire? You make every different movement. You know, if you cannot walk, then you get some kind of machine and some kind of, you find whatever the best situation is there to make it possible to reach there. Or you want to walk and get there. Or maybe there are many doors you want to take all the responsibility of opening the door by yourself. So in that way you reach there. So then you see the situation clearly. So there is a, the state is clarity at the end. Without the clarity, then that kind of blind is basically what we call blind faith. That doesn't lead anywhere. But the wisdom leads, there is a kind of gut level, you know,

[30:20]

a kind of gut level which you are able to jump into it. And it's actually, there's the very important point, it's called the transition. It's a transition period between the experience of intellectual and the experience of reality. The experience of reality is like a, it's like, you know, there has to be something very powerful. You have to have the strength to jump into the pot. Otherwise you're never going to feel how hot it is into the pot, you know. You could intellectually visualize it must be very hot to get into a pot with the boiling water. But no matter how intellectually you can think, it's very different from the real experience. So the gut level is, you know, you know it is hot and you jump into it. At that time there's experience, the whole intellectual completely gets out and you're really being boiled into the water, for instance, you see. It's a very different experience.

[31:21]

Like taking the sugar. You can think about sugar, you can intellectually see the image, create the image of sugar, sweet, wonderful, alive. But when you taste it, it's very different. It's kind of getting clear, but now the whole thing is very clear. Like that. So that kind of thing, you need the gut to take the sugarcane and to put it into your mouth. That's a very important thing. Every situation, you know, our whole life is happening actually, in our life. When we eat a food, when we talk with somebody, when we relate to things, without that happening, jumping, some kind of leap doesn't take place, you know. You would be frozen like a metal there. So when you eat food, some kind of gut level is taking place. You know, you don't hesitate to take that. Of course there are many hesitations, but some kind of leap is happening. Some kind of blind, you know, what we call some kind of jumping. So it's actually not really like a blind faith, which is in another sense.

[32:26]

But here it is something stepping into the mandala of the Vajra Tissue, or the Vajrayana path, or in the Mahayana path, completely able to give the skinfulness. It's so precise that it doesn't leave any trace, completely open to the fundamental essence. You even give the giver. You even try to give the giver. So therefore it's absolutely liberated, because you do not put any value at all. And then the real value will shine, what we could say the value of enlightenment will shine, when you give that value of deception, that very notion of something to preserve, you know. That's the real thing which is stuck every day into every little thing in our life. So there's some kind of gut level, some kind of wildness at that time. So you heard, you know, like wild yogis sometimes. Sometimes practices are done like that. In some Dzogchen practice, some high meditation practice,

[33:27]

a person goes into the mountain by oneself. Of course, you are a little careful, you know. And you act completely against the whole value of this concept. You completely become wild. You take off your clothes completely. Scream and run. All kinds of things at a particular place. So the whole value which we imprison ourselves is absolutely, you know, kind of, you kind of liberate that thing. And then, of course, you're not crazy. You're not a mad person like in a psychotic. You're clear. So the whole boundary, the whole thing which keeps us so imprisoned is broken up. Because usually whatever you think has to be some kind of mental category which you can understand. And that is our whole notion of survival comes there. So there has to be some kind of gut level.

[34:30]

The gut level will come with the wisdom, you know. You won't have a, you know, as I put it, the difference between the theistic and the non-theistic. In the non-theistic, you are the central figure. Not a historical Buddha, or not a Vajradhara, or not a god. Which in a theistic tradition, you're not completely, you're not nobody. There's someone more important. Someone called creator or god. That is something more important. And you're on the whole trip of that other entity. Here, the whole bodhicitta mind. The whole thing is you are the central figure. Your bodhicitta mind. So how you come to see that? By liberating your deception. So I guess there is a wisdom coming before as some kind of blind. It's not called blind. It's a gut level, actually. Gut level.

[35:31]

Bravery. Wisdom. Wisdom. Fearless. It's called gut level. The deception is fear. The notion of survival is fear. You try to do anything. Oh, I can't do this. There's no sense of humor. Even if you have a bad thought. Oh, this is very bad. I should just go to the church. I should confess right away. Of course, there is some kind of relatively, but actually, you know, in a basic sense, there is no value at all. This has really become a big talk to say. There is no value at all. Of course there is no value, because the whole deception, the whole survival is a deception. The whole vibes of the deception, what is really valuable there? It's just trying to maintain itself. And nothing is really there. But, but, at the same time, you know, at the same time,

[36:33]

as long as you have the notion of survival, things vibrates into its vibration. The vibration of the survival vibrates. So as long as, you know, it's not completely open, karma does, there is a reaction to that fear also. But, you should understand deeply and when you understand, when you integrate, then it dissolves. But if you do not understand the deception, maintain itself, you know. So it depends on the level of insight. The insight is able to direct you to open up, open up the deception, able to allow it to go, because there is nothing really hanging there. So it's just notion inside the mind, thinking, ah, me, something survived. But actually, you can let it go and the whole boundary, limitation, just opens up at that time. There is no limitation. So, it's called the limitation of the mind, which is called deception of the mind. And here, now,

[37:36]

because of being used to that kind of mentality for so long time, then we plant the cool bodhicitta mark, you know, which heals that tremendous suffering, tremendous injury and pain, that tremendous heat of samsara, mental heat and body heat, that we, every way, like wherever you go, it's the samsara heat and aggression and pain and suffering, very hurting, you know, something which really hurts all the time. We get very hurt all the time. That's called the heat of samsara neurosis. And that's to be healed by planting the heart of bodhisattva. So, does deceptive anger at that point, which generates in our daily lives become totally dissolved, eventually? Does the usual kind of anger that we have in our everyday lives,

[38:37]

when we reach that level of bodhicitta mind, is it totally dissolved? Yes, yes. That anger becomes a healer. Even in the smallest of ways? Yes, of course. There's not a small deception totally at that time. What is there to behave? Anger becomes a source of healer at that time. Healers of healing. Definitely. Can you say how the path of devotion, how to follow that path of being being real on the path of devotion? The path of devotion, there is nothing real. Why we kind of, you know, it is our, as I said, the whole nine yanas is created by you. You know? There is no yanas for the

[39:40]

buddhas. There is no path for the buddhas. Your own perception, your own chaos created the whole life, created the whole perception, whole vibration created. But this is the creation of the nine yanas, this is a wonderful creation. So there is a clear path where we can walk on that clear path and able to understand. But, you know, as you keep on walking, your value of that something very serious, at the beginning one has a very deadly kind of, you know, very serious kind of whole relating with the whole situation. Your devotions are very serious, your commitment is very serious. Of course, there has to be some kind of discipline in order to cut that gross seriousness. But then gradually they are the source of the humoring, they are the source of the wisdom. But you need that. You need that. Don't forget you don't need. You need that. But once you work on that,

[40:41]

then it turns out to be human. Because you become a stainless sky mind at that time. Then it has simply been a display of your mind. Right now we don't see the deception all these things as a display of the mind. We are very seriously caught. And things start to manifest seriously because one is maintaining that ignorance, maintaining that deception all the time. So the sense of humor is out of question. The sense of humor is not like telling some kind of joke here. It's far more, it's a tremendous opening, a real sense of humor. Wonderful state. Something great. Celebrity. Rinpoche, I was wondering if you could explain a little bit about the Chenrezig practice and

[41:43]

the Chenrezig of each of the different six realms. Each of the different six realms, though the Chenrezig essence is completely free from the, completely free from any particular values of the forms, but each different beings according to their different perceptions manifest. Like the water. Water, perception of the being. Water is a water for a human being. But water is a house for the fish. We try to go into the water, we will die. That's the kind of karma we create. And the water becomes a nectar for the devas, for the gods really. They don't see like the water which we drink. The same water. And the water becomes some kind of uncleanness, like something very clogged up. Blood, something like that to the hungry ghosts. Like a turtle. And the water becomes like a

[42:45]

boiling perception for the intense claustrophobic mind. So even, you know, so just the whole thing is really your perception. Even when you hear the teaching, each person will take it, understand differently according to their perception. Because not everyone is a human being, but there are different levels of capacities and one's own state of mind, slightly different. Slightly, slightly. You can't just show it by name. You just pinpoint, this is how I am. It's just your very personal experience. it is one's own perception that you raise and manifest in different forms. In the human's form, and then there's the animal's real form. They see into that particular color, into that particular and the tremendous, the thing is that tremendous compassion

[43:45]

is able to manifest, just able to shine in all different states of the being. Because everyone has their Buddha nature, so they can identify themselves. So, so there are infinites, infinitesimals. Here we put the six realms, obviously there are infinitesimals. Generally, manifestation of infinitesimals, particularly the cool bodhisattva mind. That, you know, because it is itself being liberated. And it's the manifestation of the human. It's the manifestation of the tremendous bodhisattva mind. So, each different realm manifests differently. You know, like you appear differently to you know, just you appear differently to ten different people differently. Just like that. And you go and go to, you invite your friend to a restaurant and you sit and spend

[44:47]

good times with your friend. And when you see someone you hate it, you just, you know, you don't even smile. You have this terrible look and you don't want to hear the names, don't want to talk about them. So you appear different. And you can appear wonderfully with some of your friends. And then you know, you can appear differently to your parents, to your work, and to your colleagues, and to the IRS. So, like that. It's just a perception. Like that. So each different realms, through that manifestation of the enlargement, there's unlimited forms that manifest. So in doing this practice we are trying to enhance our own ability to mind for all the realms and for all beings. Yes, there's the great vision of Buddha's Mahayana practice.

[45:48]

The great vision. It's called the great vision. The great opening. Great precision. Wisdom. It is like that. But at the same time, Buddha said, I haven't shown one word of teaching. I've not given one word of teaching. I did not... I never give a one word of teaching. Each being according to their own perception reflect. So, as I said, you have to understand that. The difference between the theistic tradition and non-theistic tradition. In Buddhism, you are the central point. And when you realize that you can take the blame on yourself and you can take it delightfully. And you can also take the delight in your wisdom also. The humor also. And you see yourself clearly. At that time,

[46:53]

it's something really working on a very, very deep reflection of the mind. And the teaching is like that. It's really seeing your whole, seeing yourself completely. It's called seeing the phenomena. But we don't see that. We always have a way to escape. We completely ignore ourselves always. You know, in the non-theistic tradition. Because there is this someone called, you know, creator of God. And then you always sleep. You always sleep. And so in that way, you're not the clear person. You don't know. You're just on a trip of that situation. You're a trip of the creator. Where you are, you're not. You always have to look at other person. Oh, the other person look wonderful, how great they are. And you always tend to miss something. And then the other person also feel the same thing and look at you, the other. So to you, the other person become other. For the other, you become the other. So who are you?

[47:55]

It's lost. There's no clear point of who you are. So in that way, for that you look at yourself. The whole yana is, you know, each person, each person, according to the development of the spiritual growth, according to the development of their understanding, teaching reflects like that. Understood? Understood? Center of the mandala is the being, the very being of our ourself which is absolutely not been fabricated. They're absolutely not been caught by any deception. It's the essence of the center of the mandala. And which holds

[49:02]

the whole qualities of the wisdom and scripturalness. The whole, what we call the whole Buddha qualities. The whole of the of the Vajrayana level, the three kayas. The nature of three kayas. The Dharmakaya, Sambhogakaya and Nirmanakaya. Dharmakaya, tremendously free from all angles, all extremes. No boundaries, no limitations, which is the space of the mind. Sambhogakaya is a clarity arising. It's not something completely void, but it's a fullness at the same time. And which sees the aspect of the inside, the aspect of that extraordinary inside, what we call the Vipassana at that stage. The extraordinary inside is able to able to, you know, see that there is really no there is no value at all.

[50:05]

To able to see that both samsara and nirvana are equally at all. And that, and then when you're able to see that they both are the display and none of the display you could say, you know, this is more valuable. If you're bitten by a red dog and a white dog, what's the difference? The injury is the same. The injury is the same. There's no difference whether you're bitten by a red dog and a white dog. The injury is the same. And that kind of panoramic, clear precision of the wisdom arises that which does not fall, which does not get seduced, which does not get distracted, either by samsara nor by nirvana. And then, seeing, naturally seeing the state, there's a tremendous compassion to whom? To the beings, those who did not realize their state, that there's

[51:08]

such a depth, open and profound nature, you know, such a wonderful nature within everyone, and not able to see that, that how we get caught seriously. And that is the activity which is the nirmanakaya, which is the six paramita. The bodhisattva level is called the six paramita. The three kayas level is called nirmanakaya. But at the same time, it is very clear, the wisdom precision is so clear, you respect, it gives you the skillfulness, the whole jnana skillfulness, explain you, you know, these things, this and this, this will happen, this, but then it leads to the human state, you see. Okay, you do this, and then this will happen. And then you don't be that serious, okay, then you jump another stage. And then you don't be that serious. So you kind of jump, and then you see yourself clearer and clearer. And that is the ultimate level, is the atma level. Before each

[52:10]

paramita, you know, like om soha, om soha, are those relative to the realms, the different realms? Yes, yes, they are relative. And are we at that moment, should we envision anything? We should envision the whole beings also caught into those states. In the animals, tremendous beings suffering. In the humans, we look just here, we are right here, example of it. And outside, everyone inside, it's so funny, you know, when you look outside, the body is so fine, everyone seems no problem. But when you start to ask a few questions, then the whole things come out. So it's like that, it's invisible, at the same time it's not there, and yet it gets so caught up in it is not there. So, yeah, so therefore my inner practice is the great vision of seeing the, some kind

[53:10]

of universal problem, some kind of problem to great extent in lots of beings. So therefore you dedicate and you do the practice in order to heal for one and for everyone. And particularly when you have the great vision, you get healed quickly within yourself. That's one blessing of it. When you think of all, naturally all your subtle emotions and thoughts, concepts, become quickly liberated than trying to think of yourself. I understand. For clarification, the six parameters arise naturally, spontaneously, is that what you define? Yes, naturally, spontaneously. So it's not described. Yes, otherwise it will be very difficult. It will be, it is exertion. Well, we have to make an exertion which is called relative bodhicitta mind, but ultimately bodhicitta mind transcends that exertion. So that's how the bodhisattva, bodhisattva's

[54:11]

wisdom, energy, communication is always there. Otherwise, which is our basic nature, without that, if there is no spontaneous six parameters, then there is, that's not the way. It's spontaneous. Rinpoche, I need your help on this. When you say some things that are extraordinary, then I notice I get scared and I want to go home. I told you, you know, at the beginning when you take my inner practice, it's like a disaster. You know, you take this big commitment, big vow to benefit all the beings, this big precision, this big wisdom, this big, you know, gigantic, you know, skillfulness in benefiting all beings, and actually nothing really works. Because you are so scared. You try to preserve yourself so

[55:12]

carefully, and you just cannot step out of your boundary. So everything looks like a disaster. And in the end, it's okay, you just think of yourself, and you know, you count your breath, and you try to be good. Because, you know, something you expect. Now here, the wisdom, you are putting the wisdom and skill, you are not expecting. But at the same time, you are giving the giver also. So, in that way, it's a very powerful, of course, it is difficult. It is difficult. So you may feel a little scared, because, you know, it's kind of like it's a big threat to your whole survival. It's a big threat. And that threat will be there. Naturally, it will be there. You can't expect to go so smoothly without any challenge to your reception. You will feel the challenge to your reception, and you have to face it. You know, if you have a strong goal, you've got to do it. So, last night,

[56:18]

you said about the city of replacing the teeth. Huh? Last night, you talked about the city of replacing, growing the teeth. Yes. Oh. So... That's not really, you know, you don't have to think about it. That's just one of the realities. See this, you know, there's nothing particularly, you know, you won't have two nos, don't worry. This is what I'm trying to get to, is that when I relate to you from what I'm calling a devotional place, which seems OK to me, you know, Jewish people can be devotional, and I can work with that. But when you actually talk about your previous lifetime, then I feel like I'm going crazy, that I wonder what... I don't know what to do with it. You know, and I don't want to just pretend

[57:19]

I didn't hear you say that. You know, and I want to be magical about it, but I... That's the problem, you don't have to be magical. Well, I can't be, you know, I don't know how to be magical, but I'm very solid, I want you to, you know, do something about it, you need to show me... But you don't have to do anything. So help me how to, what to do when I come up and stuff like that. Use, put, transplant your bodhisattva mind. Sit more. Do your practice more. And then, then it will dissolve. You know, it's easier to, you know why we, the ultimate devotion is the realization of the mind. And that's, one doesn't trust. It's easier to create a devotion on some kind of external thing, but at the end of the mundra practice

[58:21]

we dissolve and see our own refuge, which is hard. So there is a threat at that time, because now you're transcending that boundary. So, but you need the tremendous strength at that time. So, you know, don't get worried. It will be, gradually, gradually, you know, it will become lighter, and as I said, the anger will turn into humor. Right? So, I don't think you have to be concerned about, you know, you don't have to be magical about my previous life. You know, you have plenty of things to do with your own previous life. I had an experience like that today that I felt like, what? I really feel like, I've done this in a previous life, and I feel this growing.

[59:22]

What happens then? If I've done all these practices before, or am I going to construct some kind of fantasy about myself, why I did this before? But if I did do it before, why did I create such a mess? Again. On the practice, we liberate the deception, there are two kinds of deception. One is called the gross deception, and one is called the subtle deception. The gross deception, once you're able to liberate the gross deception, you no longer get caught in samsara. But subtle deception goes all the way, even to Bodhisattva, there is a subtle emotion. It doesn't become a deception to them, but it's slightly like a show, it's like we go to see a movie,

[60:24]

and we know very clearly nothing is really happening. But at the same time, you're suddenly taking it for a while. So Bodhisattva don't get taken away at all, but Bodhisattva just see the glimpse once in a while, those subtle patterns, the little frames, the frame into the space is very subtle, it's like a mist, which is like a concrete to a gross mind, to Bodhisattva, it's like a transparent frame. So that's getting liberated. So in a previous life, even one may have done a great deal of practice, but you should also see how much life you have before that. If you count the lives before you die, you would not be surprised. You would not be surprised. In the sutra, it explains the amount of cry, the amount of cry each person has collected, if there is

[61:26]

way of collecting, is bigger than the ocean. The amount of cry, tears, the amount of tears, if you can collect, is bigger than the ocean. That much lives one is taking. And that much karma one is creating in those lifetimes. So we wouldn't be that surprised. We would really appreciate ourselves at this point to reach that far. How does one keep in mind that one's this bodhisattva that you're talking about, whereas in the fire puja, we were reciting all things that we're not doing and that we fail to do and that we're careful about. Excuse me. I didn't understand what you said. You're saying now that we need to keep in mind, if I'm right, that we're this bodhisattva,

[62:27]

we have this within us. Then, when we were doing the recitation in there at the fire puja, we were talking about all of our lacks, what we're not doing and what we fail to do. It doesn't sound like the two go together. No, they completely go together. You probably didn't understand. The bodhisattva mind, the absolute bodhisattva mind transcends the cause and effect also. It transcends the deception. It is realized nature. Realized nature. The seed is there, but not being realized, we create the whole thing. We create all kinds of mess. A whole chaos happens, not realizing that state. Therefore, as a reflection, as a reaction, which produces, then there is something when you say sorry to somebody, the other person also emotionally

[63:29]

forgives you. The two emotional persons, the other person also emotionally forgives you. Though it is just an absolute humor on the ultimate level, but on an emotional level, the other person will forgive you if you say sorry. So, like that, on a relative level, the fire practice works on a relative level, we heal the relative energies, the relative situations, which is coming out of the skillfulness of the wisdom mind. So it's absolutely related. There is no conflict. It's a very skillful way that you can come into the fire practice. Well, when I do that, it makes me feel, when I say those things, it makes me feel bad. What is the bad thing? She's talking about the one we had after the fire practice. The confession. Oh, the confession. Yeah, that's exactly, you know, it is to recognize. If you do not recognize those things, then the bodhisattva mind will never arise. That's exactly, you know,

[64:30]

the reason why I feel bad is sometimes we have now, particularly on the bodhisattva path, we see that we have not really integrated ourselves. We have lost our essence. We have lost our sanity. And that's when we lose the sanity, the vibration of the confused deception displayed into those situations. So it's pretty clear, isn't it? I think it's pretty honest written there. Well, it seems like it's rubbing it in. Well, it needs to be rubbing, as I said. If you don't rub it in, you're not going to change the bodhisattva mind. Some kind of challenge will be there. It's a wonderful rub. So we can now stop here for the lunch. Is there

[65:32]

any question into chenrezig practice or into bodhisattva mind practice? You should try to I'm going to encourage you to try to understand completely what bodhisattva mind means in the next two days. So that once and for all you may have a clear understanding to make a good grounding. So if you have any question then please raise up. New ways, new gimmicks. The dakini's. Yes. At the end of doing the chenrezig practice do we recite how many kalmahs do we recite? No, this afternoon we will go through

[66:36]

basically this is a set of practice and once you do the set of the practice then you can do a thousand times or you can go to about ten thousand times. As much as you can. One, five hundred. One thousand. Basically I think it's good to do about one thousand. And at that time you envision yourself as chenrezig? Yes, you envision yourself as chenrezig because it purifies the early perception. As the human realm chenrezig? Human realm chenrezig means that we do not literally, we do not kind of take the chenrezig as a human being but we visualize the chenrezig that deity form that deity appearance which kind of purifies the perception of the existence of the human kalmah. That's the whole point of the deity deity appearance in the Vajrayana tradition. The deity appearance purifies the perception of the existence.

[67:36]

The existence of what? The existence of emotions, the existence of thoughts. Those are the existence. The existence of emotions, the existence of thoughts the existence of perception of the phenomena. The phenomena of impure deception. So those deceptions to be liberated with the form of the deity actually the deity itself is very open. It is none other than your self. It's like giving it to yourself. Your mind, it is simply in your mind giving it to its essence, to its fundamental sanity. So that's what we call the deity. The deity has a nature of freedom, a tremendous sense of freedom. The freedom of emotions, the freedom of thoughts arises from that practice of seeing the deity. So it's like a skiffle on the path when you try

[68:39]

to bring the essence into some way of relating, into some kind of communication which communicates the deity presence. Without the deity appearance then it becomes like almost you're pointing up to the sky which is actually when you point up to something void something transcending all the situations then then you really have to have the clear decision of the ritual. Otherwise with the expectation which we have usually, that expectation is to get purified by the deity. So it's through the mindfulness that you do that? Yeah, you just simply hold the visualization of the appearance of the deity and the appearance of the deity is not something that has to be like the deity manifest in the mirror. So in that way it's clear and transparent

[69:40]

and it's free. It's a great sense of freedom arises with the appearance of the deity. The mindfulness of the essence? Not actually mindfulness. There has to be some sense of mindfulness into the practice but you don't kind of cling it too hard because mindfulness has some kind of emphasis you are watching to it seriously. Of course there has to be a mindfulness otherwise you will be distracted but at the same time there's a sense of opening up. It's slightly different. In mindfulness also you don't have to observe unnecessarily. It's true. Oh yeah. You know you have to go that's called skillfulness. You lack skillfulness then you lack wisdom. You're not going to reach far. That's the whole point.

[70:43]

So each we have to strengthen that skillfulness and that wisdom. We need to strengthen and deepen that skillfulness and wisdom. So when we're staying alone at home and envisioning ourselves as humans then we dissolve humans and animals? Yeah that's how we do it. Yeah. We have to do it. It seems to be the right thing. But it's actually you don't have to dissolve it's naturally free. Oh. But it seems like the whole system of generating and dissolving seems like two different things. That seems to be the right thing for the beginners. But actually it is when the appearance of the mirror reflection is free at the same time it appears. Skillfulness

[71:56]

and wisdom are very important. But it doesn't come with a demand. I need my skillfulness, I need my wisdom. It comes with a sense of mindfulness. But how you integrate that mindfulness depends on skillfulness. Mindfulness. You can have a bundle of mindfulness I have to see it and you try to observe every bit of your corner that you don't have any space of neurosis. The whole frame of neurosis you try to cut it through. But that whole sense of the abundance of that mindfulness you bring may be not very skillful. You have to cut some kind of you know let it go by knowing that your mind is giving itself. You see? Yes.

[72:57]

Yes. The main thing what is one of the main thing you practice? You know you have to see that when you sit your body is sitting there your body is sitting there and then your mind is in the body. And the mind is also very open, very relaxed. In that way you are able to synchronize the body and the mind. Some sense of the mind is grounded. For that first practice we do is breathing meditation. So in that way you kind of ground your mind

[74:00]

you are able to see your mind there and once you are able to see the mind is there then you are able to work with this functioning state. But still if the mind keeps wandering outside, the mind is everywhere, you would have no clear way of recognizing this skill and the wisdom in this space do not shine. When we think of fortitude of mind or enlightenment mind and that mostly has to do with the Sambhogakaya or the expression or manifestation of the Dharmakaya. Is that? What is in the mind is the expression of the space

[75:01]

of the Dharmakaya. So it's mostly associated with the Sambhogakaya. It is associated. It is naturally associated. At the same time. Simultaneous. At the same time. Like the sun and the sunshine. Simultaneously. At the same time. You cannot discriminate those two things as a different entity, that is one. Because the mind has a natural display and that display is the bodhicitta mind on the ultimate self. I wish I understood that. Yes. So Dharmakaya, Sambhogakaya and Nirmanakaya are not three different entities. If you have the realization of Dharmakaya naturally Sambhogakaya and Nirmanakaya is there, spontaneously there.

[76:01]

Accomplished. It's called spontaneously accomplished. And if you have Sambhogakaya, Dharmakaya and Nirmanakaya, spontaneously accomplished. And Nirmanakaya, Sambhogakaya and Dharmakaya, spontaneously accomplished. The precision, within that precision, inside, the whole thing is accomplished. Yes? You used the word ego and neurosis, do you mean to mean the same thing? Ego and neurosis. Basically it's like one family. It's like one family. Ego is like the both of the neurosis. Ego is like one who tries to experience whole neurosis. Of course the whole thing is a deception.

[77:02]

But ego is like the is the offensive and the defensive of the neurosis. One who tries to defend one's own neurosis and one who tries to fight back. Fight back. Seems to be fighting back, but not fighting the neurosis, but kind of entertaining more. Entertaining others' neurosis. Entertaining others' neurosis, not in a sense that you that you're cutting that neurosis, but you are somehow welcoming that neurosis. Somehow you're letting yourself, surrendering into those neurosis and entertaining into those neurosis. So that's the whole game of the ego. The ego is what has the neurosis. Ego is the basic source of neurosis.

[78:04]

Because ego means the notion of survival. That's called ego. The notion of survival where you don't know, but you bring it out. And it stays very strongly. It hurts all the time. That's called ego. And it sometimes becomes very deceptive. Some kind of take a joy in seeing the in seeing the it takes some kind of joy in seeing the pain of other people, those you don't like. It takes some kind of joy into that. And at the same time, it's not absolutely because it's another aspect like how it is one of the seduction of that state. To take joy in your own hurt? No, take joy in the other people's hurt. You kind of feel happy when your enemy

[79:09]

gets hurt. When the person you don't like, something wrong happens, you kind of feel happy. But you're not feeling happy in your basic sense. It's one of the vibrations, how it seduces. It's called the Mara. The dance of the Mara. Or the the Deva Putra. It seduces. You're not anymore into your presence. You're not anymore into your sanity. It's like the others, again, you're in the trip of the others, which is the, which is that which is that neurosis. You're not in sense. You're not in your being. So as long as you're not in your being, it becomes some kind of, becomes some sense of neurosis. So, um, expansion

[80:16]

on that and enlightening, I believe, doesn't have to do at all. To have a personal way of being in each enlightened being, living like that in the world, is is different. I don't think so they have an ego. They don't have an ego like an ordinary state. Because... No, there's no purified ego at all. Ego is basically a sense of survival, a sense of notion of preserving oneself. There is no purified ego because at that time, it simply becomes a skilful unfolding all the time. A skilful. So, um, there's a tremendous sense of, uh, freedom. There's a tremendous sense of freedom which you can give in and give out. So, uh, you can give into yourself also.

[81:16]

The enlightened person can give into itself and give out at the same time. And it's like you return back to your same spot. You know, you don't get wandering, you don't get wandering into the outer space. You just return to your same spot of your sanity, basic ground. So, uh, since there's a tremendous sense of freedom, it's your personal freedom, you know, it's just your freedom, your personal freedom in that sense. So, uh, there's no sense of fear that, uh, no fear because the whole deception has been liberated. So, I don't think so, the enlightened mind. There's no way the enlightened mind has an ego. Yes, as far as subtle emotion is concerned, yes, they do have. But the emotion, since there's a tremendous sense of freedom into it, the emotions kind of dance and emotions get liberated. There's a sense of forgiveness, there's a sense of giving in and giving out

[82:17]

to the delusion. So, it does not become like, uh, you simply get caught and become, uh, start vibrating neuroses like an ordinary state. You start throwing your aggression and your, and your anger and your jealousy, all sorts of things. It doesn't happen to them. They may feel, you know, they may, since there's subtle emotion, they may feel a little bit. It's like, it's called the dip of the experience. You put a dip, a dip of a cloth into the water, it just slightly dips. It's like this. You take a cloth and put it into the water like this. It just dips. It dips, but at the same time, since there's a tremendous sense of freedom, uh, it just, uh, gives in and gives out. I think that's the difference. So, therefore, we say we can take refuge. So, this return to the same spot of basic ground, that's what... It automatically returns.

[83:19]

It doesn't have to be returned. It naturally, naturally returns. And that's the state of the sanity. So, I'm asked this question that, um, a long time ago, when I first met you, I said, how come I hate the Chinese for, you know, being in Tibet and get all worked up, and you say you don't hate them and I hear, you know, the Dalai Lama doesn't hate them, and I didn't know what you... I didn't get it. And, uh, and in not wanting to go to, like, Tibet, I keep thinking that I'm going to walk around pissed off, you know, and I'll be, like, looking for a fight. That'll be who I... what I'm like. So, is that what my whole life is like? That the people that I'm... that I don't like all the time, of which there are millions, that I'm just afraid of something? And that's my whole trip

[84:19]

of just trying to not, you know, not kind of, like, not even leave my house so that I won't, you know, get in a fight or be in a dangerous situation or somehow get caught in being furious at the way somebody is? Is that what you're talking about here? I think here, you know, our personal problems are certainly our trip. You know, it's your problem. It's delightfully your problem. So, is that what we're talking about? I mean, do I have the notion why, when you said ego takes... You're looking on a very conventional level, very conventional way. Certainly on a very conventional way, the samsara functions in the conventional way. So there is always loss of categories, loss of divisions. Your country, the pride, you know, our neurosis

[85:20]

represented by the grasping of your country, grasping to your family and all sorts of things. But that's exactly not really how fundamentally our nature is. We can be far more better than just being the little wretched boundaries that we live into it. And I'm not saying that every Tibetan sees it that way, but many Tibetan lamas do see it that way. And as soon as the Dalai Lama makes a very clear point, if the six million Tibetans are happy in Tibet, if they're happy in Tibet, even under the label of Chinese rule, he said that's fine. Now there's a big deal to be said on a conventional level, because conventional level we're supposed to keep the name and the pride of our own country. But, you know, on a very essential meaning, it is true. What difference does it make whether it's the label of Tibet or whether it's the label of China, if people are happy?

[86:20]

They're not. And, you know, if they're not, that's what it really concerns. But if they are, that really doesn't matter. And from that point there's nothing to be hated towards, for instance towards Chinese, if they're doing a good thing. So one is not simply caught by a label, that's the main thing. So I think that comes with a tremendous bodhicitta mind arising. It doesn't come without a bodhicitta mind arising. If a person does not have a bodhicitta mind arising naturally you would have a tremendous resentment, you know, that someone took over your country, there's a great deal of hate. But you don't look at it that way, because things are not like that in their nature. It doesn't help the chaos. The chaos can be only helped through healing of bodhicitta mind. And Dalai Lama sees that, you know, if six million Tibetan people are happy, if they are happy, never mind what labels they have. And that's really

[87:21]

a big thing for us, you know, it's like the Sheikh of Kuwait or Sheikh of Saudi Arabia or Queen Elizabeth of England trying to say that, okay, if all the people in England are happy under the Portuguese rule, I'm happy. That's a tremendous turn of bodhicitta mind. And no one would have that arising of bodhicitta mind. Ordinary person cannot have that. To let that go, you know, the sense of freedom is absolutely very difficult. So, Rinpoche, is disliking other people or being jealous or judging or all that stuff, is that just ego enjoying the pain of another but it's covered up a little bit? Is that what that is? It is evil. It's simply our egotism. You know, now that's on a country. Look in your own personal life. You are hated. Your aggression is your own problem. Put it straight. It's your own trip. You are trying to create a situation.

[88:23]

You are trying to fabricate. You are trying to gossip. You are creating a gossip. You are creating a slander. You are creating an unhealthy situation for yourself which hurts. The thing is which hurts to you. And you don't see that, you know, and you kind of bring, oh, I'm doing for the country. I'm doing for my family. I'm doing for my pride, for my dignity. Whatever you call it. And the whole thing just simply smells. In fact. Rinpoche, is jealousy just the ego's attribute of it? That's what that is? Jealousy by nature is humor again. It's wisdom. But as long as it's not seen, that's become a neurosis. But if it's seen, it's a humor, wonderful humor. And then we don't get everything out because you never tried it. I've never really

[89:27]

done any spiritualization before. So it's very difficult. What is it about? Abstract, what is exactly the translation of abstract? If it physically is concrete, something that you basically have to manufacture in your head is abstract. It's not perfect. It's like numbers are abstract. Completely different. Concept versus experience. Concept versus experience. One is concept and one is experience. Different, different. It's just a conceptual thing. It's skilful. Actually.

[90:28]

Skilful. Skilful humor. Not limited, skilful humor. Visualization is skilful humor. When I do it, try to do it, according to the practice, is it simply that I just see a picture? Yeah, you hold to that picture. You hold to that picture, yeah. Yes, you hold to that picture. In that way, it liberates that particular grasping, that frame of that identity. Right. That's the whole point. So, it gave you compassion. Yes. So, I visualize some identity. But I think basically what I begin

[91:29]

doing would be like tuning into the feeling of compassion. Yes. And now, there's two different kinds of visualization. One is the kind of visualization that people are doing in new age. We're visualizing some kind of, I don't know what you visualize, some kind of people do visualize colors, like a blue color, like a red color. Which does have some kind of power. It does have some kind of power. Every visualization is created by the mind. It does have a power to, for instance, when you have a tremendous anger, you try to see that, you try to generate sympathetic attitude. So, the sympathetic attitude completely subdues that anger. That's it. And through colors,

[92:31]

I guess there are many different ways that people try to feel. Which is the normal general visualization. Now here, the whole visualization comes within the essence of what is in the mind. So, it's not just a rare, a crude, it's not a crude visualization. One is a refined visualization and one is a crude visualization. It's like the crude oil. The crude oil cannot be, you put the crude oil into the car, it would not run. But it can make the, put the car on fire, that much it can do. But the refined oil you can put into the car and you can reach where you want it to go. So, that's the difference between those. So, one is a refined means, the essence of the crude oil is the refined oil. The essence, when the essence is being, it's power is thousand times stronger than the crude oil.

[93:33]

So, in that way, the precision of that state

[93:37]

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