Look at the name, look at the meaning. Don't look at the meaning of relative, look at the meaning of ultimate. Don't look at the meaning of ultimate by theory, look at the meaning of the ultimate by wisdom. Not by perception, look at wisdom. So that's how you have to go deeper and deeper. And guru is Sanskrit word, in English we can say teacher, but in America everyone makes it teacher. But when we say the word guru because the people like Rajneesh and all kinds of things, people even use the guru into Wall Street, the guru of Wall Street, the guru of Coke. I've seen the word guru in so many levels, the wizard guru of a young guy who did this big success in Wall Street,

[01:00]

he's like guru of the Wall Street, and things like that. So guru, you don't get caught by words, you don't get caught by the concept, just guru means teacher, which is lama, in the Tibetan language it's called lama. The yoga means the development, the integrating the mind of the lama and yourself together, working it out, like putting together, then the wisdom is produced. Throughout the four periods of the day means a person doing the guru yoga practice does four periods of the day. Actually, when your essence is realized, that itself is the guru yoga practice, the result of the guru yoga practice. But until that total realization does not take place, it's important to have the commitment to do the practice, because while doing the practice you are liberating your neurosis and you are liberating those existences of samsara. Four periods of the day, in order to receive the blessing of the guru, guru means, which is the enlightenment of one's mind,

[02:07]

which the teacher holds, and which you hold fundamentally, and therefore in meeting of these two minds, one is able to recognize the wisdom into yourself, which is the working out of the skilful mind. And to merge the mind with his, and open the eye of insight, at that time there's an opening take place, opening, seeing the whole deception, and the deception no more begins to function in your life in any way. Neither the deception become a seduction, nor the deception become a threatening, you begin to realize the deception as a deception, and at that time you become free from all kinds of frames, all kinds of fabrication, and that seems to be the nature of wisdom. Once this experience is attained, it should be disregarded. It should not be disregarded. Yeah, what is this?

[03:08]

Once this experience is attained, it should not be disregarded. The yogi should, henceforth, dedicate himself to this practice with unremitting perseverance, which the person do, the guru yoga practice, four times a day, mingling with the mind, and meditating. Actually the whole meditation is guru yoga practice in a certain sense. Subsequently, his experience of the void will become more powerful. Peaceful. Peaceful. His experience of the void will become more peaceful, or he will experience greater clarity in insight. So the peacefulness arises because when the space becomes free from the frame of all kinds of neurons, naturally, as I said, there is peace. Naturally, mind is clear all the time, mind is all the time resting, mind is all the time. Whether you have movement in the mind or not, it is resting. And you are not particularly real.

[04:18]

You see, in the early practice, meditation, we have some sense of resting. It is all, it is all, it is all resting. In Dzogchen, whether it is resting or whether it is not resting, you are resting. That's the difference. Whether the mind is in the movement, you are not affected by it. Or whether the mind is resting, you are not affected. So that's the main difference of Dzogchen. The basic, basic difference is that. Usually, if it's resting, you are very, you get vulnerable, wonderful. You get a, you think, ah, this is good, I can rest. And if it's crazy, you become wild, of course it's very difficult. In Dzogchen, now you are seduced by that resting, now you are seduced by that movement. So, that is the experience of Dzogchen.

[05:21]

Once this experience is attained, it should not, it should not be disregarded. The yogi should, therefore, dedicate himself to this practice with unremitting perseverance. Because you want to get, you want to rest on the spot. It's a good, it's a good spot, but still it is a deception of some sense. And of course, if you get absolutely scared, you become wild. But before having that kind of experience, one has some kind of stability, which has been, which has been created, which has been, the wisdom, which has been birthed by that sitting, by the breathing meditation. You have some kind of reference point, clear. And after that, that reference point is also to be worked, also to be liberated. So it's called, emptiness is emptiness. What is it? Home is emptiness, emptiness is home. All the whole, the nature of the whole thing is liberated from the deception. And once the deception is, once that deception is, a great deal of deception is liberated,

[06:30]

then there could be some kind of subtle deception, which has to be liberated. And on the Bodhisattva path, the subtle deception is, even to get, get complete enlightenment is subtle deception. That kind of wanted, something you try to, you try to, you try to entertain yourself in a subtle state, that seems to be the ultimate. But of course, we can't say that, one has to keep working, skillfully, at that level. So, subsequently, his experience of the world will become more peaceful, because the less, the less on the path, your neurosis becomes less and less, and naturally the mind itself, mind's own basic sanity, the basic space, begins to open up itself. So there is more room, you know, there is more room to be moved, you are free to move more, and there is less struggle, less conflict, and more precision, and the world seems very clear at that time, because the whole thing doesn't seem to be some kind of burden on you.

[07:33]

Doesn't, things, doesn't seem, everything seems to be reasonable. The world looks more peaceful, more cherishing, than that terrible burden which we feel every day, because of our own experience of that situation. Or he will experience greater clarity and insight, at that time clarity is that very precise skillfulness in working with the situation, and that includes that insight too. Insight is that, you know, experience of the wisdom, and the skillfulness is the experience of insight. Something, insight means you've attained a particular level of mind, you've attained a particular level of mind which is functionable, and that functionable is peaceful, and that functionable is very warm, and very compassionate, and the cool works in the mind, you could say. Or he will experience, or again, he may begin to realize the shortcoming of discursive, thoughts, and thereby develop discriminating wisdom. Discriminating, or again he may begin to realize the shortcoming of discursive thoughts,

[08:53]

and thereby develop discriminating wisdom. The discriminating wisdom is the vipassana level, at that time, where, whether the mind is resting, or whether the mind is moving, however, you are able to carry the boat on the path, you are able to carry the boat with the wisdom, you are able to carry the boat situation on the path, and that movement and the resting includes the whole situation, and you are able to carry the boat situation, able to function that meditation interaction. Some individual will be able to use both thoughts and the absence of thought as meditation, which is able to carry by that wisdom, but it should be borne in mind that that which knows what is happening is the tight grip of ego. So, there are many points where one can still fall down.

[09:54]

You know, one who knows that, you know, is like, still there's, you think, oh, yeah, it's resting, it's okay, it's going, I can still, so there's still something holding inside, the whole bundle of which has been tied up is not losing up, yet, there's something still tied. You know, you could possibly fall down under some kind of theoretical level, some kind of intellectual level, fall under those categories, which is very subconscious, which is very subtle. So, basically, you know, as it's said,

[10:59]

but it should be borne in the mind that which knows what is happening is the tight grip of ego. So, many times, people say, oh, I've attained, I've understood, and I've seen the dharmakaya state, where they label the dharmakaya to one concept. So, you know, it's like, you know, dharmakaya is one concept. Oh, I've seen, yeah, I can see that, I understand, that's dharmakaya, that's not dharmakaya, that's a concept. So, there's a difference. So, if you truly see the dharmakaya, it's like, it arises and it liberates, like in the space, the rainbow arises and the rainbow liberates. It doesn't become any concept in this space. So, like for us, because that deception, taking another form, becomes smarter and smarter, almost hard to detect sometimes, you could say, that, you know, ah, now you've experienced some kind of insight.

[12:00]

At the same time, you think it's very open, very peaceful. And now, you know, yeah, I can see that, which is actually a clear seeing, but at the same time, the thing is, there's some kind of dwelling into it, yet, there's something holding it, and that seems to be an imprisonment. And we say, oh, now there's nothing, you kind of let that go, and now this is quite empty. But yet, the reason why it's not totally emptiness, the reason why it's not totally liberation, there's some kind of holding to it, you know. And you only trust this, as you have some kind of washed dog over there. So, your experience is based on some kind of washed dog. But true dharmakaya doesn't have a washed dog. Look out for the subtle hindrance of trying to analyze experience.

[13:02]

This is great danger, which is gone. So, what you have to do, basically, all the time, as I said, don't try to make a big deal of your practice. Just do it. Just do it. Don't have to proclaim the world what you're doing. Just do it. Don't have to tell people, I'm great, whatever. Just do it. You're a practitioner. You're nothing. You're very important. Just do it. So, look out for the subtle hindrance of trying to analyze experience. So, when you find this subtle hindrance happening, there has to be the losing enough, the letting go. The letting go has to be there. And sometimes you can generate the guru yoga practice. The tremendous devotion raising to the all the enlightened minds of the lineage and dissolving their mind to you.

[14:06]

And then you say, yes. And then you do very good. And then you do experience. There are lots of sidetracks on the path. Lots of wrong mess. Shorsa means slippery. There are three basic problems. One is called the wrong path, sidetrack, sidetrack and misunderstanding is slippery. Three basic things. It's not easy. If it's that simple, easy, then all the psychologists will be the first to get realized. It's just one day. It's too early to label all thought as dharmakaya.

[15:11]

The remedy is the wisdom of nowness, changeless and unfailing, which actually a student has to have the wisdom of letting go. You don't take credit. Don't take credit for your experience. Just simple. There is a great Chikung Rinpoche. In his practice, I saw in the Yellow Book, a great Chikung Rinpoche. For three years he did practice, day and night. Not for one day did he ever have one single gossip got out of his room. Did he ever entertain the gossip. Did he ever brought the news from outside gossip into his cabin. Did he ever send the news from his room to outside. For the whole three years, day and night, he practiced. So like that. You just do your practice. You don't have to say. You have to watch out for the hindrance which is trying to analyze the experience,

[16:18]

which is the play of that deception. It's like the ultimate weapon of the deception also. It's a great danger. It's too early to label all thought as dharmakaya. Exactly, I saw in the apartment, some dharma freaks. He was wearing a white dress. He was wearing like a yogi's dress. Drunk. Drunk. Smelling and terrible. And I said, you should not drink that much. Everything is dharmakaya. That's called the worst thing. Okay, if everything is dharmakaya,

[17:20]

you go and hit one time and see if there is a reaction or not. If there is an immediate anger arising. So, that's very dangerous. One has to be practical. There is lack of bodhicitta mind. Lack of practice of mind practice. Lack of bodhicitta mind practice. That's how the whole thing comes. There are a lot of people today like you, who hear it. Everything is dharmakaya. Nothing matters. I don't have to do. And then, a little bit of circumstance, you make a fury like worse. Worse. Worse than any person. Worse. And it's very, very bad. The remedy is the wisdom of nowness, changeless and unfailing. Once free from the bondage of philosophical speculation.

[18:21]

That seems to be one of the basic, also one of the basic problems in the limitation of Giluk meditation. Giluk meditation is called Megha. They hold to this. They hold to this view. It's very analytical mind. Very, very analytical mind. So, you empty. You want to hold it. You see the deception. And finally, there's some kind of absolute nothing. So, you stay in that. It's kind of peaceful. And you think that is the way. And someone starts to, you know, and there's some kind of watching. Some kind of watching. And you kind of hold to that, grip to that very tightly. So, therefore, the transcendent limitation of meditation, Giluk tap into that. And when they go to Dzogchen, they become so scared that it's almost like getting out of it. No, no, no, no. There has to be something. There has to be something. There has to be something.

[19:36]

If not, then everything is like almost, because of that whole limitation, it looks like, it's almost like a person who has no experience looks like me. There's absolutely, absolutely, like a clear, stainless sky. It's hot. So, I want to be careful. That notion of survival is so subtle that I want to hold myself. No, I just keep going. And there is the real sign of that. So, Dzogchen posture, you have to be very practical. So, step by step. If he analyses meditation and post-meditation experience, he will be led astray and make many mistakes. So, the sign of emptiness, sign of a true experience of emptiness is the more the profound it is,

[20:39]

the more simple, the more precision, the more compassion. Because the rays of the wisdom is like the sun, sun and sunshine. The sun has always sunshine. Like the clarity, the wisdom has always light. A limitless, without hesitation, very powerful thing. That is the sign. So, many great siddhas, many great lamas say sign of a true emptiness realization a person is more and more and more in deeper compassion. Because at that time, the whole frame of that identity, of that notion of survival, is absolutely liberated. So, there is naturally a dance of compassion. Then you become that clear place. There is no neurosis. And when that energy becomes free from neurosis, there is intense compassion naturally. That's the sign of it. You understand what I'm saying?

[21:58]

Take off your hat. If he feels to understand his shortcoming, he will never gain the free-flowing insight of now-ness, being of concepts. He will have only a conceptual and realistic view of the world, which is characteristic of the lesser youngers. So, at that level, what happens is that many people, you know, analyzing emptiness. Analyzing emptiness is not a true experience of emptiness. It's not there. It's characteristic. It is characteristic. It's not empty. There is some kind of object, some kind of survival, something to hold. So, you know, they analyze having, you know, is there, you know, trying to transcend those situations by the analytical. So, therefore, the Shantideva,

[23:01]

in his ninth chapter, he said, ultimate view is not the understanding of the mind. What he meant by mind is not by concept. It was simply concept. It's the only experience of the wisdom. It's not the experience of the concept. Dhundham means ultimate. Ultimate is not the object, or object as a way of explaining. It's not the view of the ordinary mind, concept. It is because the mind is relative. Mind is convention. Mind has all identities. So, mind means, at that time, we are not talking here in English term, English term, in Tibetan term, what is called lo, yi she, yi she means wisdom. Of course, it all relates to the mind,

[24:03]

but what we meant by it is the intellection. In our language, we could say wisdom is not the place of the intellection. Wisdom is the place which transcends the intellection. Because intellection only creates some kind of idea, and you hold some kind of view of idea. But wisdom transcends the idea. And also, like in the lower tantras, like when you do a practice, om, sum, bhava, shuddho, sarva, dharma, sum, bhava, shuddho, hang, like in many practices, when you create the mandala of the deity, first there is the notion of emptiness. And notion of emptiness created by om, sum, bhava, shuddho, sarva, dharma, sum, bhava, shuddho, hang, you create a space, and that space is not yet the true essence. It is a creation, creativity. So, many people make mistake taking those as the essence.

[25:03]

It is also mistake to regard the world as a mirage, as though it were merely a combination of vivid perception and nothingness. Because regarding it as a mirage, this seems to be the problem, which is some sense of holding it, some kind of imprisonment. This is the experience of the lower tantra, which might be induced by practice of sum, bhava mantra, like om, sum, bhava, shuddho, sarva, dharma, sum, bhava, shuddho, hang, by that mantra one creates the space. But this is a way of developing. This is how one develops. It is likewise a mistake when discursive thoughts are pacified. So, not the true experience of jhine,

[26:27]

here jhine refers to the essence, jhine refers to many levels. Here jhine refers to the essence. The jhine means which transcends the gross and subtle neuroses, and the mind is not affected by movement, and the mind is not affected by, But, you know, as I said, all kinds of movement, and here is particularly we have mentioned about jine. A particular state of jine is that the jine state is, in jine, the neuroses, gross neuroses and subtle neuroses are cleared, you know, it's absence, you know, it's absence. And the mind is, mind transcends from this tremendous violent thought, mind transcends from that, transcends from that conventional movement.

[27:30]

It's like you become free, there is no more wave on the ocean, and the ocean is very calm and very peaceful, there is no more, no more very strong wave. And after that, when the mind becomes free from that tremendous waves of emotions, waves of thoughts, waves of all kinds of neuroses, waves, then there is a clear mind, you experience very precision, clear mind, and that is called the true experience of the jine. It's not that absolutely you don't think nothing and you just fall into like dullness, that's the wrong way, that's not called the jine, that's called dullness. You go, absolutely you think nothing, and now I'm into my peaceful mind, and that's very dangerous, you want to wake up from that, if you get too much caught, then at some time you become stupid. Oh, these are all the powers of the mind.

[28:37]

It's like a mistake when discursive thoughts are pacified to overlook the clarity and regard the mind as merely blank, it is likewise a mistake, when discursive thoughts are pacified to overlook the clarity and regard the mind as merely blank. The experience of true insight is the simultaneous awareness of both stillness and active thought. So, that seems to be hard, because we didn't even come to the stage of stillness, and now how we can not get to inspire active thought. That's called true vipassana, true vipassana, that's what really means, the thoughts are arising, whatever the thoughts come, it doesn't seem to be very big deal, they're just like small little bubbles, small little ripples in the lake, and whether they come up or whether they go down doesn't really mean anything to you.

[29:42]

And whether the mind stays or whether the mind moves doesn't seem to affect you. Clear, you're in basic sanity, that's what you mean, basic total sanity, that is where it lies. Otherwise one is always fluctuating, up and down, right and left, all the time through that. So I guess today we can leave there, there's plenty of things we should digest. Thank you.

[31:15]

Thank you. So, now this time we particularly, we emphasize and we discuss about the notion of avasthita mind, which is a very clear reference point of scriptural meaning in order to bring about, bring out our wisdom, the precision, the precision of enlargement of the attitude.

[32:44]

So, I guess one of the very important point, as we discussed last time, that in the nantistic tradition, in Buddhism, a very important thing is a fundamental responsibility, which I explained in the center of the mandala, a fundamental responsibility that you need some kind of willingness to work with yourself, which is a fundamental openness, and that is that notion of planting that cool bodhisattva mind into yourself, which is the working situation

[34:04]

of the enlightened state, that is fundamental responsibility. And that fundamental responsibility relates with your present situation all the time. Your fundamental responsibility does not go with past and does not go with future. Of course, the whole situation is covered, you can say the whole ground is covered, but it works here and now, what we talk about, the basic way of approaching the life in the precise way, in the Buddhist principle, this fundamental responsibility that you are willing to work with that particular situation, which there is some kind of atmosphere you create,

[35:10]

which is to begin with, that particular atmosphere is like you begin with, there is a clear reference point, and that clear reference point is that particular atmosphere of your life situation, which you are willing to work with that life situation. That seems to be the very simple, very basic, and very direct approach towards unsanity. And so that's, as we discussed two days ago, though the whole thing seems a deception, but somehow we did some kind of bad job on ourselves, something didn't went right at some point,

[36:17]

so now to work with, now to work with that situation, to able to make that breakthrough out of that situation, there has to be some kind of clear reference point, which is the atmosphere of the situation, and to work with that situation, then one needs to have some kind of willingness, some kind of openness, which is gentle, and which is fearless, and which is ready to work, ready to work, ready to work with oneself. And in that way, the first thing you create, is you create a friendship with yourself. Until you are not able to create a friendship with yourself, you won't be able to create a friendship with the world, which is the principle of the Bodhisattva mind, principle of the Buddhist teaching,

[37:21]

reference, principle. And for to create a friendship with yourself, you need some sense of grounding, some sense of openness, some sense of relating with the situation, which every being has that capacity of sanity. Every being has the potential, every being has the nature of sanity, so that sanity has to be implemented, has to be put into action, which creates their life more precise, more gentle, and more open, and begins to dissolve that deception, begins to work with that deception, with that fearlessness. So, fundamental friendship, that Bodhisattva mind, what we call transplanting the whole Bodhisattva mind.

[38:30]

Like, particularly, a student may take a Bodhisattva vow, after taking the Hinayana vow, to go step by step. Then after the Hinayana vow, one takes the Bodhisattva vow. And taking the Bodhisattva vow doesn't necessarily mean that now onwards, the word goes that now onwards, I'm going to dedicate my life for the benefit of all beings, but actually, unless you are able to heal yourself, make a friendship in yourself, you won't be able to show it to the others. And by your warmth, when you're able to create an environment, you're able to create an atmosphere, which the other person can see their own environment within themselves. They're able to see their warmth, they're able to see their Bodhisattva mind, their coolness within themselves. And that kind of situation, to have a clear working, skillful, which I said, the skillful mind,

[39:41]

which brings about a working situation, life situation, has to have a fundamental understanding in yourself. If we don't have that fundamental understanding in ourselves, we would not be able to create that environment, we would not be able to create that atmosphere, or not be able to create that situation in a skillful way. In that way, what happens is, our usual old behaviours, which we always have a resentment, we always have a separation with the world all the time, something we dislike, and there's some kind of aggression, some kind of, some sense of isolating. You don't want to connect with the world, you don't want to relate with your family, you don't want to relate with your friend, and you just block yourself. And that is one of a very powerful manifestation of the neurosis.

[40:44]

It isolates itself, it keeps you from connecting to the world, and make you more neurosis, it builds the neurosis stronger and stronger, and there has to be that wakefulness from the state. And we would say that that is the willing to work, which a person takes a strong commitment, in a much more ceremonial level, like taking a bodhisattva vow in front of all the buddhas and bodhisattvas. It's a little bit more ceremonial way, but one can make it simple, one can just make it simple by being willing to work with that situation in that way, even the ceremonial part is not there, but if you have the strong conviction, strong friendship inside yourself, you are able to bring the scrutiny outside.

[41:51]

So, that transplanting that cool bodhisattva mind, that working with yourself, willing to work with yourself, seems to be the fundamental responsibility and the fundamental clarity that we could ever do a gratitude for ourselves. If we can do a good job, that seems to be the best job we can do. So, I think that's very important to know. It's very, very important to know. Your development of your whole situations to open up, unfold,

[42:59]

will depend how well you work with yourself inside. And if you don't have that kind of friendship, if you don't have that kind of working situation in ourselves, which the discipline is imposed on working with those particular neuroses, and the love and hate kind of situations, aggressive situations, isolating situations, resentment situations, dislike and pushing and whatever the situation arises, if we do not bring the notion of skillfulness at that particular level, which is the friendship, the cool bodhisattva mind, then perhaps there is no way that we could open up ourselves, even the potential is there. The potential is there, but if one doesn't actualize, it may not open,

[44:00]

which seems to be a clear message that we could look at. A lot of examples within oneself and others. So, even the potential is there, you know, everyone has the basic sanity, but until that cool bodhisattva mind is not integrated, not actualized, not put into action, then somehow a person gets caught in that particular neurosis, which seems to be very powerful and very resentful, and you seem to be isolating yourself more and more. So, a true compassion, a compassion or friendship, or the willing to communicate, willing to work with the situation, doesn't happen as long as a person doesn't build some kind of cool bodhisattva mind,

[45:04]

some kind of friendship within oneself. Things don't become clear. Everything is more like into the space, things become too spaced out if there is no clear reference point of working. So, some kind of atmosphere has to be created within oneself, and then you are able to create that environment which the other person also can see their own warmth, see their own bodhisattva mind, through that, able to see your own friendship. That is how bodhisattvas benefit all beings. And that's one of the real differences in Buddhist teaching. It talks about actualize your bodhisattva mind all the time, and that inside personal experience, it cools our own neurosis,

[46:05]

through that hot tempered neurosis, which is very powerful, and resentful, and hurting, and very isolating. It cools that personally to oneself. And at the same time, it gives the coolness, like you become like a tree, that in summer, if there is a tree, you go and sit underneath the tree. It is very cool. So, you become like a tree, which you are able to let them feel the coolness in themselves to the others. So, in that way, the others also feel that and express that. In that way, there is some sense of enlightenment taking place in the world, and the whole world seems to be working in the right direction, which usually doesn't seem to be. So, everybody tries to create some kind of their personal ego empire, their personal, which is a fundamental deception. There is no question of that notion of survival,

[47:07]

making oneself very protected, and resenting the world. You don't want to communicate to the world. You don't want to work with yourself. Actually, you are not working with yourself inside. You are not creating a friendship inside yourself. So, there has to be some sense of, as I said, put the wisdom and the skillfulness together, which in the practice you are told to do.

[47:35]

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