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

[01:05]

And all our energies we put into that situation, our expectation, our time, our energy, all the structure seems to be pretty disappointing to us. At this particular level of suicide experience. As we could say that when we examine them, when we look deeper into those phenomena, into those situations, those kinds of situations, geographical situations, that which hurts.

[02:30]

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

[03:47]

Because of that fundamental deception, fundamental deception of that ego structure, fundamental deception of the notion of survival, which produces the fear, try to make a secure ground which will create that kind of situations into our lives. So we begin, we begin to now being more open to ourself, begin to work being more open to ourself, and more sincere with ourself, and more wisdom, we bring the wisdom and skill in ourself.

[05:10]

And that wisdom and skill, the first wisdom and skill is opening the mind, opening the heart, opening the mind. And for opening the mind, there has to be some sense of letting go. Some way of working with wisdom, skillful means of letting go, where you are about to let go the foundations of that geographical structure you have created.

[06:18]

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

[07:25]

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

[08:32]

Not very pleasant experience for the time being, but after you go through that, then there would be some kind of celebration. And the person who is brave enough to jump on that acupuncture bed, Surrender yourself and let the doctor do whatever he has to do. Then there is a way of breaking through that particular sickness, particular situations, disappointments. Same thing, working with ourself, working with the bodhisattva mind, that letting go, skilful means, it's painful, isn't it?

[09:39]

Because we have given so many values to those situations. Even it means nothing, actually. And that seems to be the major challenge in your whole life. Even it means nothing and letting it go, which seems to be meaning something to you, but actually it doesn't mean anything to you. And we may even say that a person who would do something like that sometimes has no heart. The person doesn't appreciate what I have done. The person does appreciate. Bodhisattva's appreciation is far more deeper and far more profound than our ethnic way of appreciation.

[10:48]

The samsaric way of appreciation is far more deep. As I said, in all Vajrayana teachings, there is no way a person can pay back the kindness of the teaching of the Vajrayana. There is no way a person can pay back. Only a way of paying back is your practice. You do a practice, you become enlightened. That's the only way how you can pay back the kindness of the teacher. So it's the greatest service for the teacher. The greatest service for Bodhisattva. So it's not based on our personal neurosis satisfaction. It's based on absolutely this base of Bodhisattva mind, which is what we call the under conditioned state. It doesn't look for... The Bodhisattva celebrates when a person becomes enlightened.

[11:58]

But Bodhisattva doesn't take it like his own personal feeling of neurosis, which we might do. Like, I want the kids. So now my whole family become so happy. Because my family want the kids. Seems to be... Seems to be a neurosis. Seems to be... Which reaffirms our deception. It's wonderful to clear a confusion. But there is no need to reaffirm and make the confusion stronger. There has to be some sense of letting go. Some sense of letting go at the same time.

[13:04]

It doesn't mean that a person should not clear the case or whatsoever. But it means you should clear this case skillfully at the same time there has to be a space of letting go. Because you don't really want to get caught yourself into another disappointment later on. That seems to be the wisdom, isn't it? Skillful. So... All the Dzogchen teachers. All the great mahasiddhas of the past. The great teachers of the past. From God of Dorje, the great Dzogchen master, God of Dorje. Shambhala Shree, Shri Simha, Padmasambhava. Many great Dzogchen masters.

[14:06]

Many realized teachers. They have all planted a heart of Bodhisattva into themselves. And through that, which they all became unloved. And that is what they are continuously, continuously. We could say that they are always shining within that nature of Bodhisattva mind. God of Dorje came to this world through Bodhisattva mind. God of Dorje took the birth to show the mind of enlightenment into ourselves through Bodhisattva mind. So, we should not think that Bodhisattva mind is only for Mahayana practitioners

[15:13]

and Bodhisattva mind has nothing to do with the Dzogchen students. The nature of Dzogchen mind is the Bodhisattva mind. And to understand that Dzogchen nature, the Mahayati nature, it is very important for a person to transplant the Bodhisattva mind, which in the Shantideva text explains. The Bodhisattva mind is like when a person integrates the Bodhisattva mind. It's like the coolness of the Indian summer, you could say in this country, Indian summer in autumn when it's so hot and when the moon shines, it's so cool. It's like the coolness of the moon, like the coolness of the Bodhisattva mind enters the heart of our mind and then cools the heat of the Simsaric universes. It cools the heat of our aggressions, cools the heat of our universes,

[16:16]

all kinds of situations, all kinds of universes. And when it cools, the aggressions and neuroses and passions, which are the main factors which creates that particular geographical structure, that particular situation seems to subside. They loosen up, you could say. They let go. They let go the situation from that deception, from that uptightness of the neuroses, from the tremendous bundle and bundle of uptightness of our pain and our hurt, through that transplanting the Bodhisattva mind,

[17:21]

which is the path of all the Buddhas. The path of all the Buddhas is the path of that Bodhisattva mind. And walking on the path of the Bodhisattva mind, one reaches the mind of deceptive bliss, which we call the Buddha mind, which we call the enlightened mind, our basic sanity, a total sanity. But without a person willing to walk on the Bodhisattva path and willing to work with those situations, with our chaos, with that skillful means and wisdom, is that Bodhisattva path. There is no other Bodhisattva path than that skillful means and wisdom. Working where you impose that skillful means and wisdom to these situations, that discipline, which is the reference point at this particular time,

[18:29]

at this particular level, there has to be some kind of discipline in imposing that skillful means and wisdom into our life situations, practice situations, all kinds of situations. And then we are able to find some sense of coolness, the Bodhisattva mind, some sense of opening, some sense of liberation, which is the experience of the Dzogchen mind. That willing to work with the situation is wisdom. The skillfulness, working with the situation, whatever the actions and however it comes up, in that way we open our own mind, we free our own deception.

[19:34]

And then there is no other than sanity, there is no other than enlightenment. Enlightenment, in light, in light, not out light. We call it in light. So the skillful means and wisdom seems to be, is the main point, seems to be the main point of our practice, the main focus of the practice in every situation. And how you develop the profundity of the wisdom and profundity of the skillful, the wisdom we could say is meditation, all your sitting meditation, whether you are building from the Samatha level to the Vipassana level,

[20:41]

to the Dzogchen level, from Maha Anu and Atiyoga levels. In Ati itself there are different divisions of level, however all your sitting meditation is concerned with the wisdom. And all your working situations with your everyday life, all kinds of chaos, ups and downs, whatever the situation arises, how you work with the situation is the skillful means. And the sharpness, we could say the clarity to the skillfulness, will be given the bird by the wisdom. So without wisdom there is no skillfulness and without skillful there is no wisdom. We may like to emphasize at this particular level, it is more important to be skillful. Of course there is skillful and wisdom is not separated. There is always, wherever there is a skill there is a wisdom,

[21:42]

wherever there is a wisdom there is a skill, but something in skillfulness seems to be very important. And at the same time the wisdom is very important, which is about to enter that particular situation. Which has the strength to enter the situation is the wisdom, and which works with the situation is the skillfulness. Without wisdom you don't have the fearlessness. Wisdom mind is the nature of the fearlessness, which is the truth, which is the power of the truth, which is the fact, the situation as it is, which is about to enter into that particular situation, work with that particular situation is the wisdom. And the skill is working in that way, once you enter that space then you don't get fascinated and you don't create an imprisonment to yourself, is the skillful mind. So of course the skillfulness and wisdom is together, but we need to, if there is a level we could say,

[22:45]

the wisdom enters and the skillful works. However, and that seems to be one of the main factors, in ourself and out of ourself. In ourself we can work with our... all kinds of situations, which happens. All kinds of things happen in ourself. The notion of competition, the notion of improvement, the notion of all kinds of samsaric situations appears and manifests in ourself. We work with those situations, how to open up, and how to heal and how to liberate, we work with those situations with this skillfulness and wisdom,

[23:47]

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

[24:48]

we can make the world clear, world free from those darkness, from those situations. So it is very simple, and you can do that, and it is your choice. It is yourself, it is yourself. You are seeing it the right way or you are seeing it the wrong way. You are doing it the right way or you are doing it the wrong way, whatever. So, Bodhisattva practice, Bodhisattva's actions, there are none other than that skillful and that wisdom. It's an opening of the door of enlightenment,

[25:51]

opening of the door of liberation, for a person who wants to enter the room of light. It's the key to that, the bringing about that cool bodhisattva mind. And without working with those situations, without having some notion of coolness, having some confidence and having some working experience, a practical experience of that cool bodhisattva mind, you are not going to experience the Dzogchen mind. You are not going to experience it, because you don't know how to work with the chaos. So you don't know where to begin with, and you have no clear understanding of yourself. And simply, whatever practice you do,

[26:58]

whatever the teachings you hear, they simply become a pride to you. They become spiritual materialism to you, without that bodhisattva mind. And the nature of that bodhisattva mind itself is that the ultimate bodhisattva mind itself is that Dzogchen nature. I guess this seems to be, somehow today, we are very brilliant, but at the same time, there is some kind of lack of wisdom, which we still do not want to accept the fact.

[28:00]

Maybe we could say that sometimes our state of mind has become even more slippery, more play of the maya, more play of that maya, more play of that illusion, that we seem to always run away from dealing with the situation. And when we don't want to deal with the situation, either we are completely sink into the other side, which is absolutely chaos and absolutely bewilderment, or we want to think nothing, and that seems to be many people's approach to Dzogchen. Think nothing. And when you have to face the situation,

[29:09]

then you try to think nothing, or you go back to that old ethnic world of onenosis. Both are, that think nothing, not working with the situations. Lack of bodhisattva mind. The main essence is that bodhisattva mind. As long as we are not willing to work with the situations, perhaps there is no way of having a genuine experience in our heart. One of the reasons, in Tibet, in Buddhism, every practice you do, you have heard this thousands of times, I have read this thousands of times, I generate this practice for the benefit of all beings. And after some time you kind of think, I'm tired of hearing this word, I'm tired of reading this word, and now it's almost become like a casual thing for you.

[30:11]

There is lack of bodhisattva mind. But those who have learned this bodhisattva mind, each time they read, more powerful celebration in working with those chaos, and more love, and more understanding, and more open, because underneath all the situation there is openness. I guess that's very important, if you want to plant a good dharma in your heart, you need to plant a good bodhisattva mind in your heart. We have plenty of time. There is no need to rush. We have been patient for this much long, for all these years, and now we can be a little patient for, you know, a couple of years, or whatever. And that seems to be the most profound practice,

[31:16]

and it's done very carefully. What I'm saying is, bring your skillful means and wisdom, and that wisdom is skillful. The union of skillful and wisdom is social nature. The union of skillful and wisdom is. So, most... very, very important thing is transplanting the bodhisattva mind. Again and again taking the bodhisattva mind. We kind of make that commitment, make the situation become stronger in front of all the buddhas and bodhisattvas, so that it kind of reminds us, when we lose our wisdom, when we lose our skill, then they remind us of our own wisdom, which is our own self. It's not a trip of them, it's our own self, so that we would not be caught in the trip of deception.

[32:18]

So that's the whole point of taking the bodhisattva mind. It's not that, it is their idea and their style, so you do that. They don't want to look, you know, they're not looking for trouble. They're happy to let everyone free. They don't want to ruin their life. And they can't, nobody can't. Nobody can't. It's your way of working with the situation. But we take that, we call, the bodhisattva mind, the ultimate refuge is one's self, but temporal refuge, until you become enlightened, the teacher, the lama, the buddhadharma, and the bodhisattva become the refuge. So it's the guidance,

[33:20]

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

[34:20]

but a true, true bodhisattva, you know, looks into your life. So how you do not get caught into this deception, when you work on the, you work on the scriptural path, seems to be the main point of the Dharma teaching. So please, you know, please, please take a personal responsibility, you are the center of that mandala, you're not being created by anyone else, you created your own ego, you created your own geography, you created your own neuroses, your own deception, no one to be blamed, and you can take it delightfully, take a delight that you created, and now take a delight in working your situation out of that situation.

[35:21]

There's nobody to be blamed. That's the principle, particularly when you work on the Vajrayana level, then you become the center of that mandala, the center of that, the whole structure of the working on the scriptural wisdom of that mandala. It's not, it's not the deity, what we see like, we seem to have this notion that there is some kind of deity in the mandala, it isn't. So therefore when you recite the Chenrezig practice or whatsoever, it explains you as Chenrezig, or you as Pramasambhava, or you as whatever, it didn't say somebody else there. And that's the basic difference also between us, between Buddhism and others. There's a direct way of working, you can't hide,

[36:25]

you can't play seek and hide anymore, you have to come out and face your world, and face your situations. And you can do it, and you can imprison yourself too. So that is the free choice you have. That's free choice, no one can, no one can change you. You have to do it, whichever way you want it. No one can change you like black and white. The whole wisdom, the whole enlightenment, is within your own nature, that you have to unfold it. And this teacher and student, where they work together, this teacher creates the situation, to work with your own neurosis, to work with all kinds of situations. And sometimes he may, you know, he may create different, different situations. Like, you know, asking you to do practice, asking you to do a retreat,

[37:27]

asking you to do, you know, asking you to go and work in this world. It depends on your particular situations. And then you go, and you experience, and you bring, while you go to work, you don't go with the darkness, but you go with the wisdom and skill. That is the main difference, how you relate to that particular world, particular situations. You just go into that chaos, into that, into your ethnic beliefs, into your emotional structure. That emotional domain has a limited way of relating to the world, that you relate to the world the way you have been informed and the way you have been structured, the way you have developed your geographical structure, which is very limited experience. There is no clarity. There is no way of liberating or opening the situation. So, therefore, the whole world seems to be, all the time, you know, a problem.

[38:29]

You are bumping into each other all the time. No matter what you do, there is a bump. You spend some, you know, you get into some kind of a wonderful situation, a wonderful relationship with him before, and after some time, it seems to be bumping each other. It doesn't seem to be wonderful. But people say, after some time, there is no more dessert. So, all kinds of, all kinds of ethnic limited, ethnic means a limited structure. There is no sense of that, sense of the liberation at all. So, then we find disappointment, and again we get hurt. And we personally get hurt,

[39:30]

no one else gets hurt, we get hurt. It's very painful. And what seems to be really a powerful medicine at that time is bodhicitta. Who will be the greatest to help you in all those chaos and all those problems is bodhicitta. Your own bodhicitta. Or if you don't have a bodhicitta mind, what we do usually is then we may go and try to experience that bodhicitta mind by taking a bodhicitta mind or by participating in a bodhisattva action and a bodhisattva speech and a bodhisattva's mind, you know, taking all kinds of situations. Like bodhisattva action could be you go and then, instead of making that little world all the time, instead of making a big deal in that little world all the time, instead of holding the fear all the time, you go and cut the root of those fears

[40:31]

and you go and do some voluntary work, for instance, by action, which is a part of the bodhisattva practice. You go and open your speech, not with neurosis, not with aggression, but with an open heart and with respect, with a dignity. You celebrate with the world and share your views and share whatever you can do for the world. And with your mind, or you do your practice, or you read something, or you talk something, which is opening, which is not something, which is not based on a neurosis, but is based on a basic sanity. Structure of the speech, of the body, of the speech. Or you do something with your mind, like yesterday, when we were watching the movie, like His Holiness was wearing the hat, black hat, and as Trungpa Rinpoche mentioned, it's not to display some kind of power,

[41:33]

but at that time, His Holiness is creating wonders. Everybody gets so much wonders at that time, and they all become part of the mind, which in a Vajrayana, like yesterday, when we were doing the talk, it creates all kinds of wonders, all kinds of situations, in each different part, people of you here, at the same time, you've been working on some kind of celebration, some kind of celebration, so you take part, or you do a sit meditation, or you do something of that nature, and then, gradually, you develop your practice, you develop your experience, you develop your wisdom, and then you can work with yourself. That's what we call blessing, the blessing of having the opportunity, the blessing of creating that opportunity for yourself, you should be grateful to yourself too. It's not that you're only

[42:34]

grateful to the outer situation, but we can be, we can take a celebration, and we can take a gratefulness, take an appreciation for our own friendship within ourselves, to create that kind of good friendship, able to do something genuinely, you know, not all the time, you know, the mind distracting, or always looking for those higher expectations, but something you have done it, something you have practically done it, something you have really done it, the main thing, you've done it, and you've experienced something, and that seems to be the main point, that is the main essence, something more concrete, something to begin with, something which is more, you can take a joy, a celebration within yourself, and that celebration, as yesterday, as like when His Holiness Karmapa passed away, Tungpa Rinpoche said, he left a mixture of joy and sad, you know, he left a strange mixture

[43:35]

of joy and sad, but at the same time that celebration marks the joy of the future, so at the same time, this happens in everybody, in our lives every day, that kind of celebration, when we relate to those kind of opportunities, situations, we can open up, we can heal ourselves, that there's also, we can, we have a concrete experience, we have something, a powerful experience, however that situation is, and that also marks the joy and opening of our future, you know, opening of our spiritual path, total liberation, which is the path of the Holy Sun. So with that, with the sense of the letting go, is deeply experienced, and there's a celebration, a true celebration,

[44:37]

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

[45:39]

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

[46:41]

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

[47:11]

@Text_v004
@Score_JJ