We have touched on some different facets of meditation. We have seen how we can bring about the notion of wisdom, which is the city of meditation, with the breathing and without the breathing. And there are quite different facets in this type of meditation. And they all seem to be very important for the student mind to develop.

[01:10]

And they are all basically working with our neurosis, with all kinds of neurosis. And the level of working situation with our meditation, sitting meditation, or the effect of the meditation, which comes in post-meditation, gives the experience of some sense of confidence,

[02:27]

or some sense of celebration in working with those situations to the student mind. So it becomes, so students develop a notion, some sense of notion of fearlessness through the meditation, which is the birth of that wisdom. It gives a sense of fearlessness, which is some kind of commitment, some sense of commitment,

[03:42]

that we develop in ourselves, some kind of friendship. Some kind of friendship begins to take place on the level of different yanas, on the level of mind. That there is something now, a clear reference point you can work on, which is called the level of yanas. You are no more bewildered. That there is some possibilities, some kind of promise, some kind of clear precision, that there is some kind of clarity, some kind of brilliance in absence of those hang-ups.

[04:59]

That student begins to experience, begins to sense those different possibilities, and when that possibility is experienced, then there is some kind of fearlessness taking place in working with our situations, all kinds of lost situations. And at that time, you begin to identify yourself with the teaching, with the practice. So there is something to work on. There is a clear reference point, which is called the scriptural. That you are no longer bewildered. That bewildered little being, the bewildered, that lost child, you are no longer that lost child.

[06:01]

But there is some sense of hope begin to take place, some sense of actual situation begin to take place at that level. Because that hope and actual situation begins almost at the same time. It happens at the same time. So there is something you can say, literally, on some sense, there is some kind of secure clearance ground to work on. To work on. Or we could say, hang on. Something which seems to be the reference point from where you begin to work, in working with our consciousness. And that basic ground, that very basic ground where we work on, that skillfulness, that skillful mean where we work on,

[07:23]

takes the level of its deepening, takes the level of its heightening, we could say, or takes the level of its deepening as the student grows. As the student grows, as the student, over the years, over the time, with effort, with practice, and with friendship, and with fearlessness, as the student begins to have a deeper and deeper sense of working, there is some kind of deeper precision in working in those processes. The hang-ups of those particular processes doesn't seem to be at a particular level in Vajrayana or in Sokhin. It doesn't seem to be as what it used to be on an early level of Hinayana or early level of other levels of mind.

[08:34]

Because there is a clear reference point, the student means the one who is on the pad, there is a clear reference point how you work with those situations. And actually, when you begin to work with those situations, the situations become much clearer than ever before. That's one of the reasons why we hear the complaint from the students sometimes, saying, Oh, I have more problems, I see more things now than before. Because you get more clear, you see the situations more clear, and you begin to see yourself completely and in all different facets. We could say that we see the good part of our self and the neurotic part of our self, and the basic sanity of our self. It's hard to see the basic sanity at the beginning, actually.

[09:43]

We take some kind of pride in seeing the good part of our self, which actually seems to be some kind of neurosis. Because we, from a particular level, are taking some kind of joy in that particular goodness, we could say. A goodness, or a positiveness, or whatever we may like to call it, to take some kind of that pride, glory, that kind of glorification. Oh, I did this, and I did that. You know, there seems to be some kind of imprisonment, some kind of deception on a certain level, which is actually work on the vajra level.

[10:49]

That kind of situation, neurosis is work on the vajra level. But that kind of situation is not at all regarded as something, a deception, on a very early level. Because on an early level, we don't even have that kind of very refined deception. We have a very crude deception. We just, before a person could be absolutely neurotic, absolutely neurotic, in the bad sense. In the bad sense, absolutely neurotic. Just, you know, all the time there is, like barbarians we would call it.

[11:51]

No civilization. There is a barbarian kind of neurosis, and there is a civilized neurosis. So at an early level, we are dealing with our crude neurosis. The neurosis is much vivid. And the level of that, some kind of subtle neurosis, is much more subconscious. Much more not clear, not precise, you don't see that as something bad. So we take lots of glorification. Like famous people take lots of glorification. And they begin to realize that neurosis, when they begin to enter the vajrayana path, that there is some sense of neurosis.

[12:55]

Either one will recognize it, or one will just fall back to the same situation. There is only two ways, there is no third way at all. There is only two ways. Either one can liberate that kind of particular neurosis, or one can get stuck with that kind of particular neurosis. So, that kind of working with our neurosis, particularly on the vajrayana level, like yesterday we spoke about the notion of deception, which seems to be the main thing in the Dzogchen teaching. Transcending the samsara means transcending the whole deception. And how do we transcend that kind of deception? It's working with those deceptions, and recognizing the deception.

[14:00]

So, a very important thing which comes into the whole actual process, at that level, is actually some sense of recognition of the situation, and some kind of mindfulness to the situation. Acknowledging the situation, what's happening, and some sense of mindfulness bringing the process, the process of transcending, which is being processed by that mindfulness. Which you could say, the whole process includes your teaching, the whole process includes the practice. Meditation into action. So... So, from that level, the Hinayanic level seems important, because the Hinayanic level has that, brings about that kind of mindfulness.

[15:11]

Which is also in the Vajrayana. It doesn't mean that a Vajrayana student has to go through the whole Hinayana studies and practice. It covers it. But at the same time, that kind of mindfulness which you need to bring about seems to be a very important process, which is the skilful mean. In Vajrayana terms, we call it the skilful mean. Without some sense of mindfulness, you have no reference point to begin with in your practice. Some kind of awareness, some sense of awareness, of knowing the whole situation. That kind of awareness, knowing the whole situation, is the main precision of your working situation. Precision. It is the precision, it is the wisdom, it is the penetration, and it is some level of cutting through at the beginning level.

[16:16]

That kind of precision of awareness, of mindfulness. Then you are aware of the situation. And when we are aware of the situation, then always there is some kind of better working situation in our life, all the time. And that kind of situation is which we develop, which we come to, the student comes to experience those fearlessness, that strength of working with the situation, the bravery, particularly on the Mahayana level, the great bodhisattva mind, or the great vision, the great openness, and the precision of that great openness.

[17:20]

It seems to the student to develop that bodhisattva, that heroic mind, that bravery mind, where the student experiences the liberation of those particular neuroses. And when a student experiences the liberation of those particular neuroses, there is some kind of celebration taking place all the time. There is a coolness when we talk about it, like the moon. There is some kind of coolness getting into ourself, transplanting into our heart. And when that coolness transplants into our heart, there is some kind of joy, some kind of joy, some kind of celebration, and a great inspiration, and a great vision begins to develop naturally in the student mind, in working with those particular situations. So,

[18:31]

So, So that, So that, that seems to be, that seems to be one of the main points, how we, how we work with the situation, is bringing about that, bringing that wisdom and that skillful mind together, which we repeated and repeated and repeated again and again, wisdom and skillful mind together. And there has to be, when that, when that wisdom, that bravery, then there is naturally a willingness, an inspiration in that wisdom.

[19:34]

And that willingness is working with those neuroses in all levels, on all levels, from the very beginning level, to the middle level, to the higher level. And actually they are called nine jhanas, but it's very clearly explained in the text, as well as we can identify in ourself, there isn't actually just like a plain black and white nine jhanas, but there are infinite jhanas, because there are infinite neuroses. There are millions of neuroprojective neuroses, hundreds of thousands of neuroses, millions of neuroses which we have to deal with. And when we come to realize, find ourselves, it's called the special insight, the, the seeing what we have not seen before, we could say, at a beginning level, a student begin to see, when the student begin to see those particular neuroses, at the same time there is a sense of openness underneath their seeing the neuroses.

[20:42]

Those neuroses, at that time, doesn't seem to be very important, so a great space is automatically generated. There is a sense of the space when it comes out. That space is naturally created at that particular level, and the student begin to see that neuroses. But nothing is clear until you get to the Vajrayana and Dzogchen level, and seeing that space. Because that frame, that particular frames on the space are much more sophisticated on a higher level, and we could say on an earlier level. But on the Vajrayana level, then you see the most heightened aspect, most powerful aspect of your neuroses, as well as the most clarity aspect of your space, at the same time, when the student have that absolutely precision of the mind taking place.

[21:53]

So there is celebration taking place, and there is some kind of sadness taking place at the same time. Celebration taking place, there is a great sense of room, great sense of openness, and the sadness taking place, there is some kind of still, there is still we are attached to those particular neuroses. Even it doesn't mean anything. At that time, things doesn't seem to be important. It's like, you know, there seems to be just like bubbles in nature. However the bubbles are, we don't pay any attention, there is no, nobody gives any value to bubbles. So it's like that. At that time, however the bubbles come, whether the bubbles form the shape of a house, or whether the bubbles form the shape of a dollar, or whether the bubbles form the shape of a man or woman, or a house, or gold, or whatever, no one is paying any attention.

[22:59]

And if you go and think, you will pay attention, it's like craziness. So that kind of experience begins to take place at a larger human level. So however those persons begin to take glorification in our neuroses, and at that time, at that time, that kind of glorification, one sees that there is no point in taking glorification. Into that kind of neuroses. And that is natural precision of the wisdom space, the space of the wisdom, which sees that. And the skillfulness becomes even sharper at that particular level in Vajrayana. The wisdom becomes more profound and the skillfulness becomes sharper in how to work with the situation. So skillfulness itself, at that particular level, one of the expressions of the sadness is skillfulness, which is the sadness that we find ourselves taking that kind of glory, taking that kind of, some kind of putting our hands into darkness all the time.

[24:16]

It's like you go at night into a room and it's dark, you try to catch your hands here, catch your hands there, and putting your hands all over, and you're going to break everything. In the kitchen, you start to blow lights, and you go to the kitchen to get a cup, and you will break your china cups and everything, which is absolutely very unskillful. And the result of that unskillfulness, the whole situation becomes messy after that, which is the experience of samsara. The whole situation seems to be very painful, because after you realize that you have broken a cup, then you say, oh, this is a very expensive cup, or whatever, and you get very painful like that. So there is a natural thing. But on a very ordinary, crude level of the samsara, one doesn't even see that, one keeps on breaking and breaking and breaking, and you hear the sound which breaks and it hurts, and you repeat, repeat, which is called walking into darkness all the time.

[25:27]

You're trying to grab all the time into darkness. And you want to have a light, you want to see something, but you are lazy, or you don't have the basic intelligence, you are absolutely not willing to work with that basic situation, which is to work with onerosis. And we keep being imprisoned, not to go and get the lamp and work with the lamp, we just keep forcing ourselves in a very sad way, in a very bewildered way, bewildered way. We don't know what to do, we can absolutely become a lost child, and we keep breaking and breaking all the time. And you find it hurts, and things become very painful like that. So on a Vajrayana level, the wisdom becomes more profound, the space, and the skillfulness also becomes sharper.

[26:33]

So there is a precision in the skillfulness, how to work with that, how to work with that, very vivid neurosis at the level of Vajrayana. The student of Vajrayana experience the neurosis very clearly, very vividly. And at the same time, the space of the wisdom becomes very clear, and at the same time the working with the situation seems very clear. So, but it's very important, important to build that Mahayana level of Bodhisattva mind into ourselves, in working with those situations of neurosis. Because if a person did not have that kind of friendship in oneself, some sense of precision, some sense of working situation, in putting together the skillfulness and wisdom on a Mahayana level, the person may not come to the stage of Vajrayana level at all.

[27:41]

It's like you don't get there. It is impossible to get there without transplanting the cool Bodhisattva mind into yourself. It's impossible to get there. That cool Bodhisattva mind is the very basic and very practical, the very actualization of working with our neurosis. And that imposing that skillful discipline, as I said, discipline doesn't become hassle anymore once the student experience those actual outcome. You have a clear sense of actual outcome, you see those situations working out, you see the sense of opening taking place, and you see the gentleness of it, and you see the cooling of it on the heat tempered, this aggression and neurosis, how it is cooled down.

[28:51]

Then the student begins to develop that sense of precision, which is called a natural kind of commitment taking place in ourselves, which is called the wisdom mind, which is called the fearlessness. The result is the fearlessness of the skillful action. Without skillfulness there is no wisdom. But at the same time the wisdom and skillfulness is together, but there has to be some kind of working willingness, some kind of, you know, taking. And also that willingness is the wisdom, that bravery, you are able to work with that situation, which seems to be a major thing inside. Bright or dark depends on the wisdom. You want to open up, you want to be clogged up, like our good old mind, whatever it is. So it depends on that. Wherever you go, it goes with you. Wherever you go, the wisdom goes with you, or where, if you are clogged up, wherever you go, it doesn't go away.

[29:59]

We have tried it, we have proved it, we know it ourselves. We took so many different... Until there is some sense of willingness, and some kind of honesty, and some kind of bravery, putting the wisdom and skill together, we could try all kinds of things without bringing the wisdom and skill together, there is no way that the bewilderment keeps repeating again and again. Some kind of basic understanding of oneself, until that takes place, there is no way that kind of experience of confusion keeps going. We tried many things, how to get away from that situation. We go to vacations, we go to movies, we go to... All those are signs of how we want to find ourselves and how we want to get out of those situations. But it doesn't happen. It keeps going on and on and on and on.

[31:01]

And wherever you go, your good old mind is with you all the time. All the time. So there is no... It's almost like we get nervous breakdown. After some time we get absolutely tired. Because we experience the lost child. So on a Bodhisattva level, and on a Dzogchen level, there is the beginning of some kind of brightness taking place. And there is also some kind of sadness taking place. The sadness taking place of why, why one has put oneself in that kind of situation.

[32:04]

And a brightness, some kind of light taking, brightness taking place, that there is now, one did experience that kind of transcendence, that kind of particular bewilderment. That kind of darkness. So there is at the beginning level, there is something happening together all the time. Something happening together all the time. Like I told you the story about one Dakini in Tibet. The Dakini, this was during the time of great Dipamkara, the great Indian master Dipamkara. The Dipamkara was a great Indian teacher. And at that time there was a great Dakini, who is a female wisdom enlightened being. And she is crying sometimes for days and days and days.

[33:08]

And then Dipamkara asked, why are you crying? And she said, when I see that everyone is just doing all these crazy things, and not realizing themselves, and keeps repeating and keeps repeating and keeps repeating, that makes me so sad. And sometimes she'd laugh for days and days and days. And then he asked, why are you laughing so much? And when I see that everyone has that brightness, everyone has that enlightened nature in themselves, that makes me so happy. So, there is some kind of celebration taking place at the same time. So, that is a personal experience of a Vajrayana student, which is not only to the outside world, but is something inside the world, which begins to take place. It says that when you do the practice, sometimes you feel very sadness.

[34:12]

Sadness of seeing the repetition of the confusion. And at the same time, there is a light begin to shine. It's like the darkness in the evening, the darkness is descending, the darkness is waning, and then early morning, like very early morning, the light begins to shine, and the darkness begins to dissolve. It's like that. The two things are almost like at the same time. So, that kind of experience is the experience of wisdom. It's the experience of wisdom. That's good. So, one of the most important things for the student is their practice.

[35:15]

It's their practice. Practice. Practice on a basic situation. And practice doesn't mean that you all the time sit and do your meditation. Of course, your sitting is one of the most important, but also bringing about the skillfulness in working with all kinds of life situations. In that way, you are able to put together the skillfulness and wisdom. And this skillfulness gives you wisdom. And the whole working situation is cutting through that nervousness, and transcending that nervousness, which we are imprisoned. We are imprisoned where? We are imprisoned in our nervousness. And that is the very basic development. That imprisonment is the very basic deception. And the whole thing is deception and deception-less. Transcending deception.

[36:19]

There is a border. There is a border of wisdom and a border of ordinary mind. There is no other ordinary mind than that. Ordinary mind means one who is caught in deception, and wisdom mind, enlightened mind, means one who transcends it. Transcend the deception. Transcend the deception. There is a brightness taking place after the darkness of the deception. There is a brightness. But that kind of brightness and the darkness is not going to happen suddenly, you know. Some people think they can just be in dark and keep doing, breaking, breaking, and then one day you are going to just be there. That doesn't happen like that. At all. That's very much the approach of going to a movie, actually. It's the same thing. That kind of approach. It's like the approach of taking, you know, you think the whole thing you will forget. You are going to have the whole thing cleared up. And you go there, but your good old mind goes wherever you go, even in the morning.

[37:25]

And when you come back, you may forget those very painful things while in the movie for a while. But when you get back to your house, the same thing keeps burning, keeps working, keeps moving. And some of them are so strong that it goes for 20 years, 30 years, and goes many lifetimes. And then they become the source of the next situation, that confusion. Even now they change their forms, which is called the chain of karma. They change their forms. The first threatening situation has to turn into another threatening situation. And that's the lineage of the... I don't know what to say. The lineage of the confusion. Which comes with all kinds of smiles, and all kinds of terrible situations, and all kinds of glorification into those nervousness.

[38:45]

It comes with that. It comes to all kinds of people. From a janitor, from a scholar, from an intellectual, from a macho, from all kinds of situations. And sometimes the macho becomes the janitor, and sometimes the janitor becomes the scholar, and sometimes the scholar becomes the intellectual. All kinds of situations take a changing place all the time. From one situation to the next. One kind of personality to the next. So nothing, nothing is clear until you get to the Vajrayana. And in Vajrayana level, once the student gets in, the actual expectation of a Vajrayana student has to have that kind of seeing the situation. That at the same time the celebration has to have that experience Vajrayana student have. The true Vajrayana student have to have that kind of celebration experience.

[39:48]

A sadness and a fearlessness. Have to have. And that kind of student is ready to jump into the pot of Vajrayana. Ready to jump into the mandala of one's fearless nature. Jump into the mandala of one's own nature. Into one's fearless wisdom nature. And work with those wisdom mandala. Work with the situation. It's the real strength of the Vajrayana student. So the whole situation becomes very powerful. It's very powerful because you have been presented with all kinds of situations in Vajrayana. Your whole neurosis at that level is highlighted. Highlighted. You have been particularly, particularly you have been raised to a situation sometimes. But at the same time there is gentleness and there is a celebration taking place.

[40:53]

It's like you have been irritated. You have been irritated by your teacher. By the world. The whole situation becomes so clear. Your irritation becomes so clear that you have been irritated so much. That what happens for instance, when a person gets irritated so much, after some time they become very cool. If everybody keeps teasing you for every day, after some time you don't care very much. But it's not that kind of state. We are not talking that kind of state. But at that level the precision of the wisdom of being, taking some kind of glorification in your deception. Deception. Some kind of glorification in the deception. On all levels of our mind. That we glorify our neurosis

[42:05]

is absolutely, absolutely cut through in Vajrayana. Absolutely cut through. So the, for instance, the skillful me, which is called how it is cut through, is cut through by the skillful me. And how it is cut through in various situations with various skillful me. Like what we call, like for instance, the rightful me. Because at that time your friendship has a very powerful meaning in yourself with the precision of the wisdom. Precision of the wisdom. And that wisdom in the deception, that wisdom is having a total friendship. An absolute sanity.

[43:06]

An absolute sanity friendship which absolutely doesn't compromise with neurosis at all. It just shines like the sun shines. Without any hesitation the sun will illuminate the whole world. From Atlantic Ocean to Pacific Ocean, to Asia, to Europe, wherever. The whole thing will just shine. Just like that. At that time basic clarity, basic willingness takes place. And nothing can hide. Like that. So there's a natural sense of fearlessness being born in the wisdom which has said the wisdom is able to jump into it, the gut, the bravery. And the skillfulness is working with that situation. They come together. That's called true celebration. It's called celebration to be simple. It comes together.

[44:07]

So there is not one single moment that you are allowed to taste, you are allowed to get entertained, or you are allowed to imprison yourself in the deception, in the Vajrayana. The student, the teacher, Vajrayana master does not allow you at all, at all to be imprisoned in the deception. On a true level of Vajrayana, which is hard today. Because there would not be a good student. It's hard. Like it's said in the text, no one will be like Milarepa today. It has to be like those days. Today it is hard. But we have to do the best we can. It's true. We have to do the best we can. You should read Milarepa's book and you will see how it is. Marpa didn't allow him for one single moment of his deception,

[45:25]

one single moment, and how he was done in the most, in the most, in the most different, different ways. I was reading the book of Milarepa yesterday, and I saw, I saw the point, one day Milarepa went to get some barley, because the main food in Tibet is barley. And he went to get some barley and he collected some food. And then, out of, he collected quite a lot of barley, and he sold some of the barley, and he bought some pots and pans, and then he had some remaining barley left, and he came, it was very heavy, because there was no cars and no transportation those days. So he came back to his room, and then he, Marpa was having lunch,

[46:30]

you know, his teacher, and he came back and he dropped it on the ground, the whole sack, and he shoved the house, and Marpa, his teacher, you know, not as, that's how, that's how deliberately, but inside Marpa's heart, so much respect for Milarepa. So much respect. That's really the significance, so much respect. He dropped the sack, and he was kind of, you know, he was kind of showing that, you know, he did something, he dropped the sack. And Marpa said, Marpa goes, stop eating like a starving person. Hey, you little man, you killed lots of people before with your magic, now you want to collapse this house and kill me also with your magic? Take away your barley and go out. He was one of Marpa's main students.

[47:30]

Of course, the main student is Milarepa. Most closest student. Marpa loves the most, his most closest, of course, he works with all of them, but his closest student is Milarepa. From the very beginning. And then one day, Lama Wulfa was coming, and as Milarepa was working in the field, Lama Wulfa was coming, and Lama Wulfa was, you know, coming with offerings, he was coming with all kinds of offerings. So Lama Wulfa told Milarepa, you know, I'm going to rest here, why don't you go and get some beer? Now that was the arrogance of Lama Wulfa, that you know, he's coming, he's going to receive me, he's taking somebody. And then Milarepa went and told Marpa's wife, Lama Wulfa is coming, and we should go, I should get some beer and receive you. And Marpa was, oh suddenly, yeah, go and receive Lama Wulfa,

[48:32]

take some beer, and go and ask the Lama inside, Lama is inside. So Milarepa went inside, and Marpa was there, doing prostration, and he put that, he sent a scarf, scarf and turquoise, and he offered the scarf and the turquoise, and then there was Lama, Marpa doing his prostration, he was going to the east, and when he went to the east, he went to the south, so he completely ignored Milarepa. Completely ignored. And then he said, yes it's true that you know, that you would not accept my thing, but please understand that Lama Wulfa is coming, and we should receive him, and inside he is coming with offering of gold and whatever to you, and we should go and receive him with beer, whatever. And then Marpa was so, at that time, looked at Milarepa and said, when I went to India,

[49:35]

for all those, risking my life, for the teaching, risking my life, and taking all kinds of painstaking, and when I came back with the teaching, not single, one bird came to receive me. Not even a bird came to receive me. Now get out, and don't even tell me such thing. Now again, that's how Marpa knew Milarepa. Not one moment of this action was allowed in the Vajrayana. It was true Vajrayana student, the teacher of Milarepa. That's not a mistake. So, what we do of us? As I said, Vajrayana requires absolute sanity.

[50:37]

Absolute sanity. Not even one moment. And in that way, the heightening of your own experience of those deceptions becomes so powerful and clear, and you are able to cut through it, and you are able to liberate. So, that's actually how the practices are done. So now, this morning, I think first we will begin with the breathing, after that we will do the watching the mind. First, let's begin meditation with breathing. Then we will do... Friendship, the skilful means, the experience of that particular friendship is the experience of the skilful means, wisdom. Begin to take place from the mind level, where the great vision,

[51:39]

where the generating that heart, the heart, what we call the heart, the heart of compassion, the heart of, the heart of friendship. We say, someone speak from the heart, speak from the heart, which is the working with the situation in the most honest way, and then from the true Mahayana level, working with the situation as it is, without being fallen into any categories of deception. So that kind of, that kind of development of experience into the student mind take place gradually from the Mahayana level, planting the two kinds of bodhisattva mind, relative bodhisattva mind and ultimate bodhisattva mind. But to put it simply, the ultimate bodhisattva mind

[52:45]

is called wisdom, which you sit in all kinds of sitting, different facets of sitting and attentions are wisdom, which brings the space clear. So then, now on the Vajrayana level, there is that when the skill and the wisdom grows, the Vajra Master at that time plays a very important role and there is some kind of, some kind of, there is a tremendous gentleness, tremendous coolness into the wisdom, because wisdom is cool. Wisdom, cool doesn't mean like, you know, that we would say, you know, not the like street style, hey, be cool, you know. It doesn't mean like that. Literally some kind of cool, this gentleness, coolness, which is the

[53:52]

fearlessness, which is the friendship in oneself, working with the situation and with the world, working with the situation. Now on that particular level of Vajrayana, the student and the teacher have found that coolness which appears on indiscriminate forms, on indiscriminate levels, not necessarily like a compassion or not necessarily like a ordinary way of some kind of expression, not on a conventional level you could say. You know, it could be something very direct, very precise and on the spot there is some sense of very powerful experience taking place in student mind at that time, as well as the teacher and student both working together on the skillfulness and on the wisdom that through that

[54:54]

skillfulness one is able to liberate the deception and the wisdom is able to give the birth, takes the wisdom. The birth is the wisdom and the experience of the absence of deception, the absence of that neurosis, absence of that particular all kinds of glorification into a neurosis seems to be absolutely cut at that time. So there is what is called the samaya bondage. Some kind of bondage takes place which is absolutely based on what therefore is called the vajra, the indestructible vajra, which absolutely clarity, absolutely precision, absolutely compassion, absolute respect, dignity and elegance

[55:58]

in its own way. So this began to develop in student mind the sense of their trust but at the same time the way, how it is developed the situation is the very working material which is being presented by the whole world. Whether you are practicing, whether you are working that process outside the world or whether you are working in the mandala or the lama's mandala or in your world mandala or in your friend's mandala whatever the mandala is at that time it becomes very clear. So, particularly the what you call the the ground where we prepare the ground where we the ground where we work

[56:59]

the ground where we communicate the ground where we develop our wisdom the ground where we develop our skill is the mandala of Vajrayana what it's called it's called mandala of Vajrayana and that's where, you know which is actually working from that skillfulness which which becomes workable experience with the powerful existence of the Vajra Mandala at that time powerful existence of the Vajra Mandala which is your basic sanity your self your basic sanity mind which is absolute transcending from this nervousness transcending from deception the enlightened mind is the essence the center of the Vajra Mandala that nature is. So, that nature at that time becomes workable becomes very powerful and all kinds of situations it relates with all kinds of life situations so there's a very tremendous interest

[58:08]

and Milarepa was the most respected out of all because of his tremendous interest because of his tremendous working bringing that skill into wisdom which Marpa also present in all different fashion and the whole world present to him in all different fashion Lama Ngopa become part of this Mandala as well as the whole world become part of this Mandala naturally of course no question Marpa was become one of the main outstanding figure in this Mandala So, now at the same time that kind of situation atmosphere that kind of situation is presented to Milarepa at that time that kind of situation that he doesn't get one single moment to glorify his universes and he find that very irritable

[59:10]

almost like he try to run away from Milarepa couple of times he said, this Lama is so irritable I have to watch out how I serve him because one day Marpa was Marpa came and Marpa told him he asked for teaching and he said, Marpa told him the way he had gone through his whole karma in order to work with those situations teaching does not necessarily sometimes is presented to you just into some kind of recitation or some kind of recitation or some kind of way of like one kind of posture it will come in many different posture and that posture is which I said you express the skillfulness in the whole situation skillfulness begin with you dealing with your life situation and the wisdom is so therefore

[60:14]

therefore Milarepa was told by Marpa one day why don't you build a round house for me so in that way I will really like it and once you build that then I will give you the teaching and he built a round house and he was about to complete and he said, look that day I made a mistake and I like I really think that's not the right thing for me make a square one okay, he did a square one again he took the whole dismantling came and then he built a square one and then he said look last time I was a little drunk when I made this decision and this time I am very absolutely serious and right now please make a triangle triangle is a sign of a sign of a punctured, dreadful sign

[61:16]

a triangle it's a dreadful practice a very powerful, cosmic sign wrap on the triangle yes and then and he was building the triangle and then he said what are you doing he came one day well I am building the triangle house you told me I never said to you to build a triangle house I and he did he said yes you said to me to build this thing so you mean to say that I am crazy and you are right so you are saying I am crazy and you are right so then again again what can you do again he has to take away

[62:17]

and he said now this time build a nine story one and then I will really give you a teaching so then he started to do that the whole thing Marpa was paying for the whole thing and then he said please think it very carefully because you know it is hard for me and also you know all your money getting wasted so please think reasonably Marpa requested and when he came to the situational triangle Marpa said I knew something was going to happen like this so actually the whole situation was working situation the point is the whole situation at that time is seeing working situation so there is an absolute respect absolute appreciation there was no gain at all direct direct appreciation how to work in this situation

[63:18]

so so then he gave him so then he gave him one day he has got some kind of sore on his back and then he gave so Marpa thought now the best way to really receive a teaching is to go to Marpa's wife and she is very kind and she would ask the lama to give me some teaching that's the only way so he went to Marpa's wife and asked her lama hasn't given me any teaching and could you please ask lama to give me some teaching and then Marpa's wife got really very sympathetic and then Marpa told him that cook a very good food and bring him inside so she cooked a very good food for him and then

[64:21]

and then Milarepa sat down and then Marpa told him to have the lunch and Milarepa had that lunch and he was served the lunch and then Marpa gave him a teaching on the first basic refuge practice just outside the school the external refuge practice and then Marpa told him that how when he went to see his teacher Naropa how much she has to work how much one has to bring wisdom and skill and how much she has to work and at that time Milarepa cried and he saw that his own neurosis which has been collected there and seeming in the midst of this neurosis whatever it was and all these collections of neurosis that he needs to work out and that's what Marpa was trying to show him how to cut through those neurosis

[65:22]

work with the situation and then he cried Milarepa cried very much you know he saw how much kindness how much how much respect he had in that spirit and then he went again again for many years while others Marpa for others Marpa was giving teaching but Milarepa hardly Milarepa come into the room and he would throw him out constantly and later you see the wisdom song he gave once in Brunei the song which is incredible so we have to what we have to do is what we have to do put our skillfulness

[66:24]

as a reference point which is the discipline into action bringing that meditation into the situation and practice and transplant that bodhisattva mind that cool bodhisattva mind and then also you liberate when you cool that that heals up and liberates and in Dzogchen you sit and you work through the situation but even seeing is not possible as I said it seems to be the whole thing is a pure deception and how you come to understand not theoretically but it has to be a practical experience if you just think oh yeah that's right and you just get the idea then it wouldn't work it has to be workable it has to be experienceable

[67:25]

in a life situation otherwise you can just think and it will go away or even experience at the beginning you just can't absolutely rely on a little experience rely on a little experience rely on a little experience of meditation and think oh now I've understood my mind is very spacious and I can work with the situation at that time of course your skillfulness is becoming sharper but at the same time the absolute openness the skillfulness is able to work with that work with that deception able to cut through the deception but again the ego is becoming more transparent at that time the ego becomes the ego becomes more takes another form so one has to keep

[68:26]

working, working, working until the whole whole neurosis the whole perception is absolutely liberated like the blue sky at that time the enlightenment qualities the gentleness the wisdom it all starts to function and at that time the world is precise and clear until then nothing is clear everything is just like this so now we will do meditation on the level of his virtual mind and see how does it begin and how it is dwelling and who is dwelling and basically how is the mind if there is a mind where is the mind and does it have a color or does it have a shape or it absolutely now this afternoon we will look we will see the nature of the Dzogchen mind

[69:26]

the essence mind which Dzogchen which is actually we could call the essence of the mind now we are not really looking towards the characteristic mind very much we are looking at the essence of the mind while on a lower yana one is working with different characteristics the whole nine yanas actually the set is called resting spot Dzogchen really seems to be a resting spot so like like we sometimes take everything seems to be skillful as long as there is some kind of letting go some kind of letting go

[70:27]

perhaps the movie seems to be ok isn't it but things seems to be a big problem when there is no letting go so in the nine yanas there are all different facets of working situation which is typically introduced to you how you can rest how your mind can rest how your mind can feel the peace how your mind can work that out which is being introduced to you in the training in the level of early yanas nine yanas different working situation

[71:30]

which has been offered to you to you on different levels on the Hinayanic level the Hinayanic very logistic mind and on the Mahayana level the great vision the great openness which is being offered to you how to work with those situations then once you enter the Tantrayana once you enter the Vajrayana on the Kriya level very in Kriya level the whole practice is in some kind of purification so a person wash, take bath three times a day on the Kriya practice and one doesn't eat meat one doesn't eat that kind of one is absolutely very diet full which is not mind level vegetarian

[72:37]

lots of lots of so actually the whole practice is geared upon the practice is geared upon to a state where you are using your functions to make your mind more clear and more restful from the way from your concept working with your situations whole situation is mind situation whole situation that mind situation is life situation the whole situation is mind situation the mind situation is life situation and the whole thing you feel very fresh very restful very alive on that particular level of Kriya practice and basically

[73:40]

we have our own experience when we start eating like lots of meat and lots of chicken and lots of things it raises more strength in a person and somehow the problem seems to be that due to energy crisis we don't know how to deal with our energy perhaps there is excessive energy that we don't know how to handle it or there is too less energy that we need more so there is always some kind of unbalance in the energy which is actually very skillfully in the Kriya though the level of Tara goes all the way even to the higher tantras but it's actually main relationship is Tara practice and you wash yourself

[74:40]

three times a day and you don't eat meat you don't eat garlic you don't eat any I think like you abstain from spices you abstain from garlic and onions sometimes if one doesn't know how to handle it but as I said as long as there is some way of letting go things seem to be ok as long as one can vomit that neurosis let go of the neurosis things seem to be returning back to sanity but there seems to be the main question how to get out how we let go of that particular neurosis so so those practices

[75:41]

seem to be very beneficial there are practices included like fasting practice too you know where a person which is called Nyong-ne practice and person who does like Nyong-ne practice where you fast and do things but there are many different many different facets of situations being offered to you and you can try some of those once in a while they all seem to be very powerful experience on support of your environment because if a person has more knowledge more experience more skillfulness then it gives birth to that birth to that wisdom more powerful

[76:41]

more stronger more skillful the stronger the skillful the powerful the wisdom arises the less the art the less the skillful the less the wisdom seems to be so those are all being introduced to you so that you can work very skillfully with them which sometimes if it doesn't seem to be working from there you can work from here and if it doesn't seem to be working from there you can work from here but fundamentally there is one main thing that your willingness to work with a situation is the basic skillfulness basic power if that is lost nothing is there that is stopped that environment is absolutely blocked what we call blocked if the main tunnel is blocked then there is no water flowing to a whole room the whole plumbing system is absolutely useless nothing seems to be working

[77:42]

and there is no letting go then the whole sewage system starts flowing out of the bathroom and getting into your living room and into your kitchen and it stings and then we have to start washing our face and start eating our food with the same sewage and that's what seems to be the experience of Suesara there is some problem of letting go we need some good plumbers we have to be excellent plumbers so so that's how some level of some level of resting is very important some level of resting but at the same time one just cannot have that kind of resting

[78:43]

notion geared absolutely all the time if you have the notion of resting all the time what it seems to be that person there is some kind of you know of course the resting comes naturally but until a person has not completely cut the whole deception you kind of get a particular kind of experience and you get fascinated to a particular experience and you take a refuge in that situation in that realm in that experiential realm you could remain there for a long time and in that way that doesn't seem to be very secure either you know there is a saying the person who is attached to smaller happiness will never get the big happiness so please

[79:45]

keep that note in your mind best is your mind notes we don't know when we will read or not but that's been always said one who one who only looks for small happiness will never gain the big happiness so from that on as your practice grows the more your confidence grows your life seems more clear the world seems more clear everything seems precise clear and there is a fearlessness arising and there is a gentleness arising

[80:45]

and there is an openness arising this is one of the situations I have to take care I have this sinus problem sometimes so so in that way as I said when you practice

[81:45]

when you bring the meaning wisdom and skillfulness really there isn't any person you know things open one by one and you identify with the situation and it's become clear the outcome is clear there is some outstanding experience there and the whole particular situation the very very skillful situation in this whole thing is fundamental is you and then the willingness and this provided the Vajramaditya situation which seems to be working with the teacher situation the student situation very powerful skillfulness the how both there is some kind of fundamental trust is there and based on their trust they work very powerfully the whole situation becomes precise and clear the situation of the mind situation the situation life situation when we say mind situation is life

[82:46]

situation the life of samsara or the life of realization that situation seems to come out outstandingly in the practice of purity to disappear when that situation occurs so so the whole nine yamas is naturally constituted naturally built up into your mind without you there is no nine yamas so you actually you did create you actually create the whole nine yamas and your perception works along on those levels which we name label as nine yamas label as nine yamas we label them as senior head we label them as mind head we label them as right and left head beside your mind there is nine yamas so your mind the way the mind works

[83:46]

along step by step step by step that willingness to work which works with those situations is the yamas which is called levels like when we first go to school like kindergarten and then we go to junior school and then we go to senior school and they all seem they all grow up naturally into your mind without you those kind of situations doesn't exist and within your mind those kind of situations exist so it's something that a person can work on it it's workable it's reasonable so therefore we become doctors and whatever because we are we are working at the constitutive internal mind now when we see so

[84:47]

actually getting on the maha ati level of japa chimpo a person has preparation or let's say a person has a development experience of resting mind resting mind so you know how to rest and you also know how to let go that seems to be very important for a person who does Dzogchen practice and on the path of Dzogchen the Dzogchen essence of the Dzogchen you come to know very clearly at that level the essence is not some particular personality it's not a personality which has been framed by your emotions essence has nothing to do you could say with emotion the it is not emotion the essence

[85:47]

of the mind it is not a particular domain of our of our empire of that personality it can send that whole emotion and that whole personality which is deception which is deception because it's deception it never it doesn't have any fundamental it doesn't have its own fundamental basic character it doesn't have a basic character it doesn't have its own personal personality you can see if there's a personality it doesn't have its own personal personality the whole personality is changing all the time it's impermanent by nature and it's empty by nature so you

[86:49]

have a particular kind of personality when you are young and then that kind of personality changes when you become teenage and that another personality changes when you grow up so it's constantly changing and some people change so much that we could call could be spaced out could be spaced out so much so uncertain their minds are so uncertain they don't

[88:28]

know where to go so naturally why not have a better situation so some person who knows how to run how to run in and keep functioning that better situation and being a little bit more skilful and have a little bit more wisdom in the gut of preserving that kind of getting into a situation and working that kind of situation is a right way and that's what we call functioning knowing the nature of cause and effect which cause and effect is the personality cause and effect is what keeps functioning your balance of life which is very important

[89:28]

otherwise there is no clear reference point to start on if you don't have a balance if you don't have some kind of balance the wisdom and the skilfulness is absolutely flying all over there has to be some kind of wisdom and skilfulness residing and functioning so on that level the whole in order to provide that ground actually like the dharma centers and actually like the lama's teaching they are all actually a part of that where we can work from some starting point that seems to be one of the main thing all the practice all the centers all the lamas present all the sanghas present all your willingness whatever there seems to be some kind of starting point if there is no such balance then we

[90:31]

will be flying all over all the time and there is no clear way of starting and that's actually very wild nature so that kind of personality the personality no matter how good how refined that kind of personality seems to be in a samsaric level in the realm of existence there is really it is very hard to trust how reasonable it seems to be that you know you are very good in your work you are very good in your business but as long as there doesn't seem to be some kind of you know letting that letting that letting that some kind of letting go or some kind of wisdom as long as there is the wisdom missing there your whole work situation keeps preserving itself as some kind of personality and not kind of letting you go beyond that

[91:31]

so in that way it keeps you in the realm of deception you know you don't you are never able to transcend that realm of deception it keeps its frames no matter how smiling they are how beautiful they are how charming they are there is some kind of power that is there as long as wisdom is missing some kind of letting go is missing there and it could be very tricky it could be you know it could be it could come in any form and it could come in a gross form to a subtle form that kind of situation energy and situation which arises that's something you need to have some kind of letting go for that reason I say please sit a lot and do meditation that this provides this creates a situation of opening up that's the main point that's the main point of sitting so

[92:40]

so essence is essence is not regarded as some kind of dwelling as some kind of dwelling into that frame of frame of personality essence is cutting cutting that the personality of ego cutting the personality of that notion of survival ego or notion of survival is the same that notion of survival that whole however it it tries to attempt to survive whether in any way in any form it isn't really that important as I said it doesn't seem to be very important from the level of essence because they are both they are both trying to imprison you

[93:42]

no matter how you as I said whether a red dog bites you and a white dog bites you the injury is the same there is no difference and we could even say whether you are in the hell or whether you are in the human realm is also the same one level because both as far as the imprisonment is concerned is the same but as far as the quality is concerned there is slightly different so naturally that situation seems to be more favorable even when it's imprisoned because the level of wisdom the level of skill is not experienced in another personality realm what can be functionable and workable in a human level so therefore we call the human intelligence the precious human body the human body is very precious the human intelligence is very intelligence precious

[94:37]

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