probably with the same practice, same teaching, and we have to kind of, most importantly, we have to kind of have a clear point of what we are really doing practice and what really practice is about. What's really teaching is about and what's really the practice is about. And it seems to be that when we get to the point, the whole thing we are dealing is, we are dealing with a deception. Particularly, the notion of deception is something specifically a working situation in the Vajrayana and Dzogchen.

[01:09]

But the whole Jnanas from the level of Theravada, Hinayana level, to the Mahayana level, to all kinds of levels, actually the whole spiritual tradition is supposed to deal with this particular one thing which is called deception. that's the whole point of the whole spiritual approach and we could call it a self-deception and the way of making our way through we could say a breakthrough, making a breakthrough from this particular deception each personal deception which is very personal to each person. It's something how we look at it and what we work at it into the practice of Vajrayana.

[02:17]

So, and it's very interesting when we set the path on making a way through this deception. All kinds of things happens. We go to India sometimes. We go to Nepal. And we can take all kinds of valves. We could even put some ropes. Try to change try to do so many things particularly a student on the Vajrayana takes all kinds of vows and wears all kinds of sometimes sometimes you could wear different kinds of dresses or we could say the whole thing the whole thing in all tradition

[03:30]

Our whole life seems to be actually directed towards how we can gain clarity, how we can gain a way of working, how we can break through this particular problem, this particular situation. Our whole life. So the deception is something, the main point of work, working through in this visual practice. It's the main thing that will really let our whole energy and our whole focus of how we can break through that particular deception. And as a way of working, from the Vajrayana point of view, The whole thing, or from the Dzogchen point of view, the whole thing, it seems to be sometimes, whatever we do is just a deception.

[04:48]

Our whole expression becomes a deception. There's hardly nothing you can do with that deception. Because nothing is really happening So the whole thing we are trying to do something, even we are trying to do our practices. We are trying to do chantings We try to wear different clothes. We try to sit on the zafu. We try to meditate on the zafu. The whole thing seems to be a pure deception.

[05:53]

Because they're not happening. The whole thing seems to be a deception. You know what I mean? Like just two days ago, we don't know who we're doing prayers for. We're so serious. that we try to go to a temple, go to a church, and we are not sure whether we are doing a prayer to make, oh, please help me, make me strong, make me good, improve me, cause me struggle, and where there is no sense of liberation.

[07:04]

It looks like almost we just left it. The whole thing is so clear. So we are not sure who we are doing for whom. So on one level, the whole thing seems to be pure deception. And it looks like, seems to be, that we have actually put ourselves so down, so down, because nothing is actually happening. And we put ourselves so down that we put ourselves sitting on a tzafu and trying to do a meditation whatsoever, we could almost call that there's like a terrible thing happening.

[08:07]

It's almost like what we could call in English, that's really a sacrilege. The worst thing, a terrible thing to do. Some kind of fabrication. But... There seems to be some kind of notion of struggle something we experience, some kind of imprisonment, which is a deception.

[09:30]

And trying to make our way out seems to be also a deception. So what we really do, actually, there is nothing to do. Because whatever you try to do is a deception. And how does that particular deception arise? It's because as long as that particular deception, the notion of survival, which holds the image of that particular deception. As long as that particular notion of the survival we could say is not dissolved or not liberated, the deception always keeps on functioning.

[10:46]

Deception always keeps on And how we can use that particular deception, using the deception itself to make a way out of that, seems to be the scriptural mystery. That's the only material we can work upon. There is no other material than itself. So that seems to be our and that seems to be our way of sitting, and that seems to be what we try to bring about, the wisdom putting into action, which seems to be and wisdom putting into action. In that way, as it explained, after some time, even one who is the thinker has deserted too, the one who is trying to do the whole thing, the whole game, the whole game of survival.

[12:11]

the whole game that I need to get enlightened, the whole game that I have to become free, there is something very important underneath all of them, that me has to get enlightened. That particular deception, me, that particular deception, notion of survival, has to gain that enlightenment, which itself is the notion of a game, which is a game. which is at least something quite humor time to be that serious and time to the whole discipline of sitting so tightly and so uptight at a particular level seems to be some kind of humor But it's important to, until the chain, until the chain of deception, until that very game, until the game or until the chain of that game, that particular deception is not loosened up,

[13:38]

Somehow, very strangely, things always maintain that particular image of the deception. We could laugh at it. We could laugh at it that we did a bad job of not being able to cut the chain, which is so simple that nothing actually is happening at all. and also laughed at it that we are trying to sit and do some meditation from that point of view but we can't laugh at it in our most with the imprisoned with the imprisonment imprisoned notion

[14:42]

that we can't do it in some kind of cumulatively. It has to be some sense of understanding, some sense of opening taking place at the same time. That laughing takes place naturally. The humor comes naturally. and also definitely the humor comes by understanding and at the time of opening the humor seems to be much more much more expands and infinitely than the previous humor I think this seems to be the main thing of the Vajrayana practice The whole thing which has been introduced to you, the visualization, the practice of mantra, the sitting, the whole thing is a way of working out how far you can take that particular deception and how you can work with the deception is something which actually the whole thing you are giving to yourself.

[15:58]

And usually that something, that particular deception, that particular notion of survival, underneath, lying in all the business we do, in all kinds of life situations. in our life situations of work, in our life situations of practice, in our life situations of everything we do there seems to be something very big deal and something very serious and important and that very nature of the series, that very nature of the very big deal, that seems to be quite funny. seems funny and at the same time yet we get back that seems to be even more funny it's like a devil of humor and the more funny is that you could hate it after that is even more funny

[17:08]

You could hate yourself. And it seems to be quite a humor for the Buddha. So, there has to be The way of working out, which is the main practice of the Vajrayana, of the Dzogchen, the whole teaching in Buddhism is entirely based on how we work it out, how we make major breakthroughs. You know, there was this Lama in Tibet, and he was very serious about his life.

[18:26]

Very serious. And he could never laugh. He could never see the And it's not that one is blaming about him that you don't laugh or whatsoever, but simply as long as that chain, that deception is not seen properly, things don't seem to be opened. Things always seem to be chained up, locked up. Things always seem to be tight and uptight and deadly and no cherishing, no celebration all the time. Everything is very close, everything is very narrow, everything is very limited, everything has like a 24-hour deadline all the time. There's lots of deadlines all the time.

[19:27]

So then this Lama, he was practicing. He was so serious in his practice. This is Kulzong Lama Shaila in the text. So serious all the time in his practice that he was in his cabin, maybe a little room or whatever. Mostly in Tibet, they have little room that there's only one bed here. And it's very comfortable in a retreat room. Here's your bed, here's your altar, here's your stove, here's your pots. All you have to do is, you know, take, like here, here's my bed, then there's the pot, you know, and here underneath the table, the vegetables and everything. It's very easy, very maneuverable, very practical actually. So it must be a little room. and there was his altar, like the altar is always faced towards one's self and then as he was doing his practice he was so serious in the whole visualization, into the whole practice that he could hardly

[20:56]

He could hardly see, everything was a very important notion. The whole notion seems to be absolutely, absolutely some kind of spiritual materialism. Some kind of spiritual materialism. What we call spiritual materialism, as long as the spiritual is taken as a chain, as a category, it's spiritual materialism. So he could hardly laugh at all. And the people would come and say, seriously, I have to get married. No ordinary talking. No ordinary thoughts. Pure thoughts. Pure thoughts. Absolutely pure.

[22:03]

Someone said, Mercedes-Benz is terrible. What? In the name of all the pure ones. Whatever. So then, he was so serious. And then, one day as he was meditating, he saw on his altar, there somehow there was a turquoise, you know, on his altar. Maybe someone gave it to him or whatever. And as he was doing his practice, He hardly had a smile on his face usually because it was absolutely he wanted to get enlightened, absolutely. And his expectation of the enlightenment was so strong that he couldn't see his own nature. It seems to be . And then as he was doing his practice,

[23:14]

He saw this mouse coming up and tried to take the turquoise. The mouse came out of the hole and tried to take the turquoise. And of course the mouse is small. Is it mouse or rat? Mouse. Mouse is small. Oh, Indian rats in this movie. In the dark, at the military, because we never have rats in India, so the rats came with Indian military food supplies to the dark. So I heard at the military camp, there was one army, his nose was cut off by a rat. So six, seven of them can chase a cat. There's that big, very big. So it was red. In Tibet at that time there was no Indians and whatever. So there was a mouse in Tibet, a small mouse. And this mouse was coming and trying to pick up the turquoise and take it.

[24:25]

That's the play of the samsara. So the mouse came and tried to pick up that turquoise And naturally the turco was a little too heavy for the little mouse. And the mouse went to its den and called another mouse. So another mouse came and now they both tried to help and tried to take him in. And they couldn't do it too. They went back and they called a bunch of them now, six, seven of them. So six, seven of the mouse came and tried to drag the turco. And then this practitioner, for the first time, you know, it's so funny, he thought, what the mouse is going to do with the turquoise? It was, the whole thing was such a funny and so funny. There was something very, took very powerful experience at that moment in his mind, the seriousness, the play, the game of it.

[25:34]

And he burst into a laugh at it. And that's like beginning a very powerful experience in his mind. So naturally we can see similar to that kind of experience in ourself. lots of deadlines, lots of seriousness, which seems to be sometimes some kind of obstacles. So, So the point is, the point is that to begin with fundamentally we could really say that world is cheerful from the Vajrayana path.

[26:47]

There is something delights naturally Because nothing is really happening from the essence level. When the chain is broke, when the deception is cut, the whole notion of seriousness, the whole big deal, the whole geography you create, you create your own geography. create your own ego. You create your own territory. No one else told you to do it. And once we have created that particular deception

[28:03]

something we have done a bad job on ourselves. And then there is a skillfully which arises from the space of wisdom. We can see that and we can cut the chain and we can work it out. How we can work it out seems to be the main point. And how we can work it out, I would say, you know, tie you up with your Zafu. And also... And also... Then something's happened.

[29:09]

and make you crazy. You know, I told long time ago, the yogis, the practitioners, when they're in the retreats, since there's no people around, in order to completely bring the patients, to learn the patients, they bring a monkey Because monkey never stays. The monkey jump here. You have a monkey in your house. You know what to do. You can jump from here and jump from there and jump on your head. And you're doing your practice and that's how you bring your patience. That's how you see your patience. I guess sometimes your avajra teacher will create that kind of situation. bye bye from mom, peace and love

[30:33]

They come in many different ways. If I tell you, then you will be on guard. You know how to deal with it. It will be always unexpected. The thing is... They say you want to make a mad man sing, give him a monkey. Right. Yeah, that sounds very good. Yeah, right. It's like, you know, it's so decadent, it ceases to be decadent. Like, the madman is absolutely insane, and now the monk is even more insane. So... So there has to be some kind of, as I said, fundamentally in our approach to the practice, there has to be some sense of openness.

[32:02]

And at the same time, that openness comes with the skilfulness, which is called discipline. Already everyone is very serious. There has to be some sense of discipline, which is the practice of the Bodhisattva Yata, Skilful prayer, Bodhisattva peace. It's a wisdom, really skilful prayer. Which in Sanskrit, it is called Shila. and the whole teaching of Bodhisattva Yoga, the skillful being, and the wisdom, how we can put together is the teaching of Shantideva.

[33:13]

I think that book has come out. There is one Giluk Geshe translated the book. I just saw one time and I haven't seen the second time. Looks very good book. It's Shantideva's teaching translated. It's completely on wisdom mind and skillful being, skillful being and wisdom. You should read that. It's a very, very good book. Very good. Shantideva is one of the greatest teachers of the Bodhisattva who expounded the greatest teaching of Bodhisattva. And the whole teaching is based on how to work with those particular situations, our chaos, neurosis, the whole discipline which comes from it. And this course, I think, As we come to the ninth chapter, there has become open and open. It's one of the main approach to the greater vision of Mahayana.

[34:20]

Greater vision, greater celebration, greater understanding, and it's open mind of the Mahayana is a very important study and practice of the Shantideva teaching, Bodhisattva, Avatara, which is called Bodhisattva. Shantideva has his own history. It's very, Shantideva has been a prince in India to a southern king of India. And then as he was about to be enthroned Tomorrow morning, Manjushree was his personal connectant And Manjushri appeared in his dream and was sitting on the throne which he was about to enthrone the next day. And then Manjushri asked him, O son, do you want to sit on the same seat of your teacher?

[35:22]

And it was, at that time, it was a teaching message for Shantideva to find his liberation. So then, The moment he woke up, he realized, He meant not to take the role of the king, because if I take the role of the king, the only problem, there's nothing wrong with being a king, but the problem is the circle of deception, which one wouldn't have the chance to be freed from the deception. It seems to be the main thing. Otherwise, nothing wrong with appearance. Naropa said, all of a sudden, there is nothing wrong with appearance, but you wouldn't be caught by appearance, you would be caught by clean deception. So once the deception is liberated, nothing matters. As the practice stands, naturally the wisdom shines. Wherever the sun shines, the darkness is lightened up. Same thing, wherever the wisdom shines, the neurosis is liberated.

[36:25]

The deceptions are liberated. So then Shantideva He appeared in the dream and Manjushri appeared in the dream and Shantideva, it was a very important message for Shantideva. And then Shantideva, the moment he woke up, he said, that's a sign that I should completely find my liberation, otherwise I would be distracted with the role of the king. So then, immediately he left the palace, ran away. And he went to Nalanda University, where he met his teacher. He has a very unusual stage behavior in the whole university. While everyone is going to study every day, he was actually doing his meditation.

[37:28]

But his way of meditation was not based like we were sitting one at Zafu. His way of meditation was sleeping whole day. And eating more than anyone else. So they gave him the nickname. Everyone thought he was the dismay to the whole university because Nalanda University was the greatest, but the smallest university in India. And someone who comes to the Nalanda University is someone like going to Harvard University here. And the worst student at the Harvard University is like, they think it's like a dismay, it's like a disregard to the whole university. Disgrace. Disgrace, yeah, disgrace to the whole university. So then they called him, the nickname called him. eating, sleeping, or shitting. Busoku.

[38:30]

Busoku. And And, you know, in those days, where the examinations are given, the way the school education functions, it's not like today where we go and sit in an examination room and, you know, fill out the paper. I guess it's very much verbal and seen on the qualification than on a paper. That's one of the major differences, even in Tibet, when it's not just in the paper what is not regarded, but one has to give the whole test to see the ability into their practice or into their intellectual, whatever, whether it's intellectual or whether it's a realization, whatever, in front of the teacher.

[39:42]

So that could be any unexpected situation. It is based, the whole credit, let's say, on an earthly level, the whole credit is given on that base of their direct personal understanding. So, So they used to do that each day, one of these great panditas, all the great panditas in the university, one by one, they have to sit on the main big throne, which they made, and they have to give teachings. Because in Buddhist tradition, when someone's going to Dharma teaching, one has to make the throne because the truth of Dharma has to be respected. So then it came now Busuku's turn, Shantideva's turn.

[40:45]

And when it came to Shantideva's turn, then many of them, they want to disgrace him this time. And they want to kick him out of the university once and for all. That's the only way you can do it. Otherwise, by law, you can do it. And of course, many of them were Naturally, they're just scholars, but they were not enlightened, so they couldn't see his mind too. So then, when his turn came, they all gathered and they all talked together, okay, let's make a little higher throne than usual. Let's make his throne a little bit higher than usual. Because in that way, he would be so ashamed that he would completely leave the university. and he doesn't know anything. How he can know? He sleeps all the time. He never comes. So then when his teacher asking, can you do that?

[41:52]

You know, they're all asking. And are you sure you're going to do that? Don't you want to kind of resign saying that I don't want to do it? He said, no. His teacher kind of knew who he was. But then there was a pressure, you know, but now one also has to work with the earthly level, you know, one also has to work with the other people, you know, trying to make that kind of game, you know, one has to go between the set. Okay, so let's see what happens, whatever. There's that level taking place also sometimes. And then, when it came to his turn, Then somehow the throne was so high that many people didn't saw how he sat on the throne. And somehow he put his hand like that and he climbed on it.

[42:57]

Well, he sat on the throne. And then all the monks and all the kunditas were gathered. whole conference, congregation, the whole thing. And he asked them, should I give a teaching, something which you've heard before, or should I give a teaching which you've never heard before? Yeah, say something which you've never heard before. And then he start giving the Bodhisattva of the Paratechi. He said, there is nothing new here also, nothing new in the essence of the Dharma. And there is nothing particularly great in my own way of putting it, but I'm going to give this message to those who are same as lightning.

[44:05]

And to myself, to help myself, I'm giving this teaching. Ten chapters of Bodhisattva. One of the greatest teachings. Incredible. When you read that, you can cry out how he loses the basic sanity. It's incredible that you read that. And tremendous opening text. It's a very powerful teaching. And when he came to the ninth chapter, then he raced into the space from the throne. And the whole nine and ten chapter was basically given from the space. And at that time, all the printers got shot. And we missed such an opportunity. In the middle of all of us, there was this German that we didn't realize. And there's a saying in Tibetan. When you have the jewel, you don't realize.

[45:07]

And when it goes, then there's a heartache. That's too late. So then he flew. And in that chapter, Shantideva explained all the scruples and wisdom, how to put together, how to put into practice, the whole practice of the Sixth Paramita, very, very clearly how to practice. So the thing seems to be, going back to our own thing, it seems to be the notion of that discipline, which is called Sheila, which is called the skillful me, working with those particular situations. Discipline doesn't mean that you have to sit tight and salute or whatever. That doesn't mean this. That's a very narrow way of watching to the ordinary way of discipline.

[46:08]

But once you truly understand a discipline, it's not like the hassle discipline. Usually we have that kind of very heavy-handed, heavy approach to a discipline. And the whole discipline doesn't seem to work. You could have taken some kind of particular vow. And the whole thing seems to be some kind of big deal. You seem to have taken some kind of discipline or whatever you've been told to do, and instead of just working that out, we just think of that word called discipline, and that's where we get stuck sometimes. We feel like some kind of pressure. We feel like something that if we don't do it, we're not going to get it. Or either you get it or you don't get it. And that kind of notion seems to be one of the big problems that we still need.

[47:10]

There is actually lack of understanding of that this discipline is not independent of the Buddhist mind. Discipline is not something of a neurosis imposed, a neurosis being imposed upon your, upon your tight grip of the deception. The whole neurosis and the tight grip of deception. It's a whole, whole messy world. There's nothing to do with that. It is absolutely just with the mind itself. There's no difference between what's in the mind and that discipline. It's just the discipline which is yourself. rather than yourself. And that seems to be something your practice will make it more open, make it more clear.

[48:13]

So therefore, in that way, the discipline seems to be functioning. The discipline seems more reason. The discipline seems more reasonable in functioning in all kinds of life situations. It's become reasonable. When we say reasonable, it's become more lighter. The discipline doesn't seem to be a big hassle. Either you get it or you don't get it. There's no such thing as the big deal, confused condemnation at all. As I said, the discipline at that particular level, the discipline itself is like, it gives the experience to the student mind. Discipline of the student mind. And so there is a natural discipline. It's not something, a kind of a discipline we usually think. It is basically unfolding.

[49:15]

It's basically the nature of that. Put it in their mind. It's something which gives us some sense of coolness at the beginning until one has reached the social level. And then within that coolness, there is deep awakening, which is the social level. So it gives some kind of coolness with that particular skillful meaning in that discipline imposing on our neurosis, give a coolness on the heated aggression, neurosis, passion of suicide. Which seems to be a very big deal. It seems to be that we are caught in a particular chain, that particular imprisonment.

[50:17]

instead of feeling ourselves all the time caught in that imprisonment, we can freely, openly put that discipline into practice and then work it out. No one told you to be caught in that. It's your free choice. You can do that. So, the practice of... seems to be one of the major, major wisdom and skill in working our way out of deception. And as I said, the more, when you put that into action, that skillful meaning, the student experience more possibilities and then naturally, That discipline doesn't become a hassle anymore because it's become very reasonable.

[51:22]

It's become part of your life. It's become part of you. It's become part of your sanity. It doesn't become something foreign to you. It doesn't become something only came out of text to you. It doesn't become the doctrine of Vajrayana. It doesn't become the doctrine of the Shatideva or whatever. It's part of your own self. You identify yourself with the teaching. And the teaching in practice, put together, you identify with the teaching. So at that time, the teaching doesn't seem to be sacred because you're simply part of it. and the teaching ceases to be that foreign. At the end, our doubts and our deception, when the deception begins to open up, begins to, we could say, cut through, or we could say, you know, liberated, or we could say, when it begins to kind of, when the deception begins to dissolve or cut through, whatever, whatever you might say, at that time, that

[52:41]

whole situation seems to be precise and clear and celebration in your life. That's exactly how the essence of knowing yourself takes place. So the whole heavy-handed business, the whole thing, the whole dharma doesn't seem to be something foreign to me. That is the deadness of the wisdom and skill, deadness. If you don't have the deadness, if you don't bring the wisdom and skill together, naturally you will be caused like in the church, like Catholic church, where you are always condemned. That seems different, where the wisdom and skill is not brought together. Either you get it or you don't get it.

[53:44]

Either you believe to God or you don't believe to God. It's like black and white. But that doesn't seem to be how things are. So in that way, you feel very conflict. You feel conflict with that world. You feel pressure. You feel alienated. And you feel resistant. You feel resentment. Now, it doesn't make reason about it. So therefore, discipline, that puts, is skillfully, skillfully, how to, skillfully, how to, how to break through that deception. And once the deception is broken, then there is no discipline imposed because discipline takes the discipline itself at that level.

[55:01]

The whole notion, the whole discipline which is taught to you in the teaching, the whole discipline which is emphasized to you in the practice, the whole way of working through has been liberated at that time. So, it's just that you give it to yourself and you open up yourself. So, the skillful means of that integrating, working with our life situations by imposing the discipline, which is the skillful means of our mind, into our life situation, then there would be enlightenment, there would be humor, there would be some sense of openness, some sense of reasonable taking place all the time. All the time there would be a celebration.

[56:03]

All the time. In your practice, in the world, everywhere there is some kind of celebration. But if you don't understand how to do that, then there is always a conflict. Basically, that's where we experience so many conflicts, so many disappointments, because lack of, you know, you say, I have a problem because you're not able to deal with the situation properly. And how that happens because of some kind of deception and some kind of lack of wisdom and lack of skill, which actually is the most unreasonable thing. We could say that. Or we could now, instead of always repeating the same kind of confusion, repeating the same kind of situation, we could just relate precisely with the situation with the script and the listener.

[57:11]

And for that, the bodhisattva practice seems to be one of the most important, one of the most important, in order to open up our mind, you could say, in order to liberate the deception, in order to, as I said, the wisdom we bring about is by the practice of sitting meditation, and the skillfulness is how we deal with the whole situation. in bringing those together, then there is some kind of celebration of enlightenment in place. So, after this routine, I'm going to tie you up with your Zafu. Or create a psychological Zafu. you will see Zafu everywhere.

[58:18]

You can even get some mushrooms. A particular mushroom invented and sing Zafu's. So they practice of the second parameter, which is called the discipline, Sheila. It's one of the main things. This person knows how to work with it, work with the life situations, work with all kinds of situations. In the Bodhisattva Avatara text, there are many reference points on that Bodhisattva mind and on that discipline, the arising of the discipline.

[59:45]

In many Mahayana teachings, the arising of the discipline, the arising of the state, is called the beginning of the moon, and then the development of the moon, and then there is the full moon, which is the emphasized reference on the three continents in the Mahayana sutras. beginning of the moon. What do you say? New moon. When the moon rises. When the moon rises. What is called when the moon rises? Waxing. Moon waxing. Down of the moon is waning. Waning is small and waxing is big. No, when it's just beginning to arise, rising of the moon That particular notion of rising of the moon is like the spiritual means, the wisdom, seeing the situation which is taking the celebration of opening

[61:10]

which a student sees some kind of possibility at that time. A student sees a possibility at that time in the rising of the moon, which is the cool Buddhists at that time. Cool, cooling where? Cooling the aggression. of the mind cooling the cool is opposite to the heart opposite the heated aggression because there is you know all all neuroses, all deceptions, all kinds of, well, samsaric situations are like a heated situation. They're not like a cool situation. They're not called cool passions. They're called heated passions. It's like heated, our minds are heated, and our bodies are heated, and completely, all the time,

[62:16]

living in the chaos, and dwelling in the chaos, and the whole thing seems to be the expression of the deception, the expression of the heated situation, so the first level, at that second level, the student begins to work with the sheila when you integrate that particular deception. deception, impose that particular skillful deception, skillful discipline, impose this particular skillful discipline to that working situation, you begin to see the rise of the moon, the cool moon in the summer time. The summer is very hot. So that summer is the example of the . We begin to see the rising of the cool moon. We begin to experience, which is like seeing possibilities. And at that time, the discipline becomes reasonable. The discipline doesn't seem to be a hassle.

[63:18]

It's just, it's become part of your life. And it's very reasonable. And it's very open. And it's very literally cool. It's like literally on the heating. tempered samsari mind and body, literally the cool Buddha Siddhartha mind entering into our mind stream. And that's what we're working out at the time. It's just the coffee boosts the mind. And then that At that time, there is also an experience of that darkness, the darkness of the heated, of that darkness, that confusion seems to be waning away, seems to be disappearing. And the whole, there is a promise, there is a promise, there is a possibility that world is something cool.

[64:20]

You can do something, something better. You can heal it. You can plant a rising moon, that kind of thing. cool bodhisattva mohan, and you can share something with the world, and it gives a new vision, a new experience, a reason for working with this. You don't always have to heat yourself up. You don't always have to scream. You don't always have to complain. You don't always have to, like, you know, In Tibetan, they have said, when a person does meditation, but cannot sit for a long time, they say, what's the problem? Do you have worms all over your body, you know, scratching? What's the problem? You're not, you're no longer, you're no longer at that time being caught in that heated temperament of aggression.

[65:25]

And and be cooled by that coolness. So then, there's the experience of rising of the moon, which is called the first level of working in a particular situation of the skill, which is the discipline. And then, as it begins to rise and rise, there is more celebration, there is more opening, there is more joy, naturally there is tremendous energy and tremendous joy in working A tremendous natural, it's not a neurosis kind of joy, a natural sense of cooling which you are able to radiate to the whole world, to the whole life situations. In that way, bodhisattva takes some kind of celebration in working with the chaos of the world.

[66:29]

With that experience, cool yourself. because now the whole thing seems reasonable. The whole thing seems to be opened by them. There isn't anything European put by some kind of text or some kind of idea or something which only came from the teaching of Buddhism that that's how it is. No, it's simply part of your own life, part of your own business, part of your school. Then things seem to be more reasonable. And when it's more reasonable, then you begin to have the first trust. Then you begin to, it's the beginning, it's the rising of your opening mind at the same time. That is one of the main practices. Recall, recall, recall. All the great masters, all the great teachers in the past practiced on that path of Bodhisattva.

[67:34]

So now we will do some meditation here. Over here we will do meditation and we will do the breathing meditation this morning. On occasion, use deception to cut deception. Like somebody who throws a dog bone to keep the dog quiet while they steal the laundry off the lawn. We could say that. Yeah, we could say that. It's like two sticks rubbing together. They catch a fire and then they both dissolve. Sometimes it's promised. Yes, yes. As I said, the whole thing is a deception. And how we can work it out, that's what is called skillful meaning, putting the wisdom and skillful meaning together.

[68:39]

And you could say that, like, The analogy is put like two harsh firewoods rubbed together, mixed with fire, and both dissolve. On the meditation about what is remarked, I found myself beginning to look at it more like, what is the self? What is itself? What is myself? Exactly, right. Is that the same? Yes. Well, what is myself? What is myself is slightly different than what is the mind. Though they're similar, but you could make a sometime mistake. The mistake is, what is myself, you're going to say, very Susan, but you still have a very strong grip to that particular name.

[69:44]

to that particular identity, your personality. So you start to look where is Susan, which it could be the right way, it could be the right way to begin. So you start to find first of all where you are and you don't find yourself. And if you don't find yourself, then the second thing naturally you're going to get connected with that particular personality. So then that means to say you get connected with your mind. And then you begin to see where is your mind and how is your mind. So that's the right way. You can do that. That's the right way. But still there's some kind of pattern you could hold to it, you could frame to it. You frame the space. So the thing is that very notion of myself which arises You have that very projector, the whole projector, the whole drama, which creates the whole geography.

[70:46]

You have to see to the very basic, basic projector. Okay, so, can I ask another? Yes. So, if you see that yourself is the grasping, the survival, so, then you go farther and say, what is... mind beside that? What is there else beside grasping? Now there's also, you know, now the grasping mind takes another form. The deception extends its empire now in another. It's become more subtle, more a little bit like empty. But yet there is some kind of presentation coming out. So, but it's the grasping mind that's asking the question in the first place, isn't it? Well, it's, yeah.

[71:46]

You know, that particular deception, it's not necessarily, we could say, the grasping mind asking the question. There's some sense of clarity. There's some sense of clarity. But the whole clarity seems to be focused absolutely on that particular deception, right? Whatever you think is some kind of deception. All your expression is deception. But that doesn't mean that you are deceptive. Your nature is deceptive. Your fundamental nature is deceptive. That doesn't mean at all. It is more like a confused... confused... Expression is a confused experience. That notion of whole deception. And when you experience that openness, there is a clarity.

[72:48]

It doesn't become empty. It doesn't become blind. It doesn't become blank. There's a clarity. You could say a total clarity, a total clarity. But how we don't experience that is that deception which comes in so many forms trying to preserve this image. So let's say you overcome the image of your particular image which you have at this point, something hard, whatever you feel, that's something which hurts, whatever. So let's say you come in contact with that particular image. So now you think, aha, I've seen the deception. Now I'm free. So you take some kind of insight. At the same time, it is not the fundamental sanity. Because now it shifts to another side, much more slippery.

[74:01]

As I said, it's very slippery, it shifts to another side. So then you think, ah, I attained something. But again, after some time, you find yourself gone. So you keep on having to do it, keep on doing it. And then, until the whole thing becomes like, absolutely like a stain in the sky. Well? It makes me sort of nuts because it's just ceaseless. It's like this machine. Well, you have to do it. You have to have this space. And you have to create the situation, and as I said, both the teacher and the student work together. So we will do it.

[75:02]

Yes? Like what she was saying, like I had the experience of a senseless machine. Yes. And then I became aware of my reaction to that, angry at it. You know, feeling like this destruction, like wanting to destroy something, it's hard to do it, it's just watching, it just comes from grasping. Yes, it's insecurity, insecurity, that notion of survival, notion of survival naturally springs, that heated, heated neurosis, that heated... heated, unstable ground of samsara. The whole thing is a deception. The whole thing really doesn't exist at all. The whole thing is a deception, yet at the same time it appears. That's called illusion. Now when that happened, I thought it was talking about the cooling of buddhichitta mantra. Yes, exactly. And I love that. It seems to open and it seems to give relief.

[76:06]

Is that a light use of that? Yes, that's the right. You impose the skillful manner of the discipline when the situation arises. If you don't impose the skillful discipline when the situation arises, you're never going to experience the experience of the Dharma. It will simply become like a theory. This doesn't help. It's like you have all the clothes and it's so cold and you don't wear the clothes. It's not going to help. So that's where we have to bring the meditation into action in dealing with those situations, life situations. Oh, definitely. That's the nature. As I said, the discipline no longer becomes some kind of hassle. It's become more reasonable. It gives the student experience of many possibilities, and naturally it just doesn't become some kind of pressure.

[77:13]

That's the Kuru Buddhists. How might one do that by drawing the bodhisattva mind? Excuse me? I was wondering how I might do that at that type of moment. When the situation arises. What specifically? all the bodhisattva like before we in one draw we do the bodhisattva mind and it's really knowing the whole bodhisattva mind is the whole meditation bodhisattva mind and then as I mentioned this morning Please start with the book about Bodhisattva Avatara teaching and into those texts the Bodhisattva nature is very clearly mentioned.

[78:15]

So you will have a better vision and you will have a better knowledge about those situations. Yesterday when we were talking about this meditation, you spoke, first we looked at the mind, place, but I didn't understand how we do the second, third thing. I think that we will go through, right now it's a little too early, because if we think too early before what we have to do, then also it becomes not there. Sometimes it's better to go one by one. So many things, as I said, we have to deal with those situations. As the particular difference in Buddhism is we are that center of that mandala. You are the main thing. So you have to, if there's a problem in your space, that's your problem, to put it straight.

[79:20]

You have to deal with it. And how you deal with that problem? You have to bring the skillful mind and wisdom together. And the whole Sangha, let's say, the Lama, the three, you know, the Buddha, Dharma, and Sangha, or whatever, the Lama, creates the situation, and you create the situation. But there has to be some kind of willingness to work with the situation. Seems to be the main... That... That wisdom, which is ready to go into it and work with the situation, is the wisdom. And how you work with the situation is the skillfulness. If you don't have the wisdom strength, you're not going to go into it and face it. You're always going to slip away. You always play this seek and hide, which is the samsara key. So you need that wisdom, that kind of taking risk,

[80:23]

or kind of taking that kind of gut, that bravery. You need to bring that bravery when you go and see and face. And after meeting, you work with particular situations. That's very important. That relates within ourself. That's related in our whole world, all kinds of situations. There's a situation in my life where I feel that someone without meaning to particularly, because of his own difficulties, I feel he will cause me and my children harm. And I want to stay open to him because he's a person that is not well. Yet I find my heart closing a lot because I'm afraid and I don't really know how to work with it so that I can feel safe and also open.

[81:45]

Something, basically, this kind of situation, The both side needs to have some kind of understanding, some kind of basic principle understanding to have that willingness to work together if, now both has to create this situation. You alone cannot create, and the other person alone cannot create. They both have to create. There has to be some fundamental mutual creation. There has to be a mutual creation of the situation. One cannot, for instance, a teacher may give this teaching, but if the student doesn't do it, there's nothing one can do. Buddha said, I've shown you the path of liberation, now it's up to you whether you get enlightened or not. So the mutual creation. So it depends on his part, but his part will also depend on your part.

[82:50]

Because how you express the situation, there's also that. So, I guess, basically, many of the situations, what we really need to bring is that transplant the core bodhisattva mind to our heart. And things really change. Things seem to be working properly at that time. But when we lose that bodhisattva mind, we lose the bodhisattva mind from an absolute level, which is the very basic nature of our mind, the very basic sanity. then that is the source of the whole confusion for all sides. Because that creates, naturally, there's a fear, there's insecurity, and one wants to be very careful. You want to protect your area, absolutely. So in that way, it's become part of your problem, and naturally, it's also part of the other person's problem.

[83:52]

So someone has to develop a stronger relationship And whichever, the best thing would work. If it's not, one side has to do something and try to heal it in any way. And not to perhaps... It doesn't mean that one has to just absolutely like, you know, you have to see how you feel. But at the same time, there is, it is also a fear of trying to close it, to lose what you said about your heart. So you need to work out in your space, in your space you have to work out. At the same time, when you work in your space, there is some kind of shining out of your space which will be a skillful situation in working, in situation which you're going to meet in that situation.

[84:58]

In meeting the situation, that skillfulness is going to relate to the particular situation. So I would say, Mr. Esprit, what is it? Is it? Yes. Are there some situations that we can tell in life, relationships that can be so dangerous to you emotionally or whatever, that you just have to cut? Or that person, you know, is going to pull you down, is going to drown you too. Or is that just a lack of compassion and you're just putting off karma to deal with it at another time? I can't give you a precise answer for that. It could be both. It's a very individual situation.

[86:02]

You know, there could be someone, someone could never understand. There are that situation. And if you are not strong, if you are not strong, it could be some kind of problem for you. Your problem. Yeah, yeah. You know, it could be a problem for you. But that doesn't mean that your bodhicitta mind has to be, that you don't care about that being. That doesn't mean. If you don't care about that being, that's simply you're reaffirming your deception, you're reaffirming your fear. At that time there will be a very strong bodhisattva mind. Even you kind of, your heart is open absolutely even you are not together. Your heart is absolutely open. And you create all kinds of best situations for that person.

[87:04]

That is the real approach. It doesn't have the neurosis of rejection and then kind of hurting. It's hard to say what kind of form it will take. But there's inside absolutely the basement. There's cool, but there's not that hot, heated aggression at all. And if you have that, then you need to work it out. Then it's something, your deception. You're losing it, you see. In a situation, I think this is an interest that comes where one is thinking about the actions that one is performing, or the thoughts that one is having, and begins to wonder what the motivation behind them is, whether it is a positive or a virtuous motivation for what the final result of those actions might be.

[88:21]

And if there's a media dialogue which starts with, am I doing this right? Should I be doing that? And in a situation like that, if one was able to, or to think, to stop that internal dialogue and stop wondering whether it's right, whether it's wrong, just to stop that conversation going on inside one's mind and just proceed with the action, but to essentially try and stop that debate, to stop that dialogue inside. Would that be interpreted to be the developing of the bodhichitta mind? Excuse me, could you say that again? For example, If one is thinking about something or performing an act, doing something, and then one starts to wonder whether I should be doing this or whether I should not be doing this.

[89:27]

Is my motivation correct in doing this? What is going to be the result? All these different questions examining what one is doing. When that happens, What usually arises is an internal dialogue. A conversation you bring to yourself. Should I ever do it? Should I ever do it? In a situation like that, if you're able to, or if you think of stopping that internal dialogue, to stop talking to yourself, to stop questioning, to stop wondering, just proceed with an action and try and do that action correctly. That's just an internal dialogue. Like my own. anyone say or could one say that that is the development of the bodhisattva mind? That it is what is stopping the dialogue and it's just allowing the action to occur? There is two ways for that. One, it would be

[90:32]

There is an approach to a situation like that which is called taking both good and bad situations working together on a path. So, you're not particular about the situation. Because you see, if you're particular about the situation, it's simply that your whole particular, the notion of the particular itself is some kind of manifestation of a faith. It's an expression of the deception. So a person does, there is a practice which is yogi approach, one takes both good and bad on the path. But at the same time, before a person does something like that, one does have some kind of understanding how to work with that.

[91:36]

It doesn't mean that, okay, here is this good, good, or you go and you get terribly angry with somebody and you beat that person. That's not the case. You have a sense that already at that time the person has the cool bodhicitta mind transplanted already, and once that takes place, then there is a clear grip of working in both kind of situations. But until that, when you have an action, it is important to see to do something good seems to be important. It's a level of grip work. The difficulty for me seems to be in being able to see the result of my potential action and judge it to be good or bad it's hard for me to know ahead of time to have the clarity to know whether the result is going to be good for me or good for the person I'm dealing with yes well you have to take the chance laughter laughter laughter

[92:56]

The wisdom comes out of chains. Your sitting develops your wisdom. And your working situation relates with the skillful. So then working, bringing together, then you will know the situation is clear. I appreciate that. I seem to not have an expectation that there will ever be an end to the machine.

[94:04]

Never mind. But if I take sort of a little bit of latitude, it seems that space opens somehow around this sort of scattered thought for almost like space It kind of grows. I don't know if it's wrong to not have hope that that situation would change, that there would be more of this beingness. It's like I don't really have an expectation that my mind would stop having thoughts. It's somehow the thoughts in this space seem unconnected. that you don't have expectations? It seems like maybe I should have some hope that my thoughts will stop.

[95:07]

And yet I really don't. They seem closely connected with the space. I think it sounds quite complicated. I think you do have an expectation. Because of your expectation, because of your expectation that you want to stop your thoughts whatsoever, all kinds of situations take place. Expectation, what we call, expectation and, expectation and, expectation seems to be one of the expression of the deception. Expectation and, it's not that you don't have expectation, I guess there is some kind of expectation.

[96:19]

But the thing is, of course, you need inspiration. Of course. You need inspiration to work it out. And it's called a skillful way. And you have to work, and you have to work. You just have to sit more, and then you have to work that situation. And I wouldn't call it just to have an expectation of wanting to get out of that situation is wrong. It's not wrong. It is right to have some sense of expectation. Sometimes it is important. It's like you want to go and have a cup of tea. It's not exactly called expectation. It's just like there is a notion of looking into the situation. So I guess... That's fine, as long as we don't have that kind of deadly approach.

[97:22]

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