The openness is a state of confidence and a trust in oneself. The openness does not have fear. The openness does not have the lack of security. So, there are very few moments, you know, that you have really seen what is really openness means. There's a complete sense of losing openness, so therefore one is obstructed. There is the experience of obstruction all the time because one has lost the sense of openness. When you do a meditation, you sit there and you are searching outside. You want to experience that great Mahamudra nature.

[01:07]

You get caught in the word Mahamudra sometimes. You get caught in the word Sakshin. You get caught into these great names and while you are in that nature, just lying in the very heart of yours, just there, you cannot see that, constantly struggling. Because I think sometimes it happens because we have such high expectation. Our expectation is so big that we have to experience extremely something powerful, extremely something, you know, almost like the state of omniscient mind and therefore your expectation is so strong, your grasping becomes so strong and your search becomes so strong and your struggle becomes intense also. So there is a constant separation between you and yourself. And once in a while, with the blessings of the practice, you are able to have a sudden

[02:17]

experience, like a flash of light, a sudden moment of light, a flash of openness, completeness into yourself. Then again, the next moment, you think, wow, this is great, you know, this is what I need. You just immediately go and you try to dominate that thing. You try to get hold of that thing. And then again, you lost the state of your very happiness. You lose, because you again separate yourself, again you create a duality, again one is going into the future, as I explained yesterday. One is, the problem is, one is, the struggles create the future.

[03:24]

The struggles create the past and future, of course the past is a memory, is a creation of the future, you cannot go back to the past. You know, it's just science fiction, which shows that you go back to the past in a time machine and the machine zooms and you are back in the year 1800, no one can go back that way. It's just a creation of the future mind, you see. So constantly, the duality, which we are again caught, and that is again the deception, again that is the duality experience, again we are deceiving ourselves. We are not doing it intentionally, the thing is that, we are doing it unconsciously, that is how the duality manifests. So it requires tremendous mindfulness, it requires tremendous awareness, it requires

[04:29]

tremendous strength in one to preserve that state. And then one can have always a state of openness, what is really openness? You enjoy everything, you don't have any struggle and any rejection for, this is something bad in depression, you have room for everything and everything becomes a nourishment at that stage. There is no poisonous state, everything, the whole phenomena becomes a teaching and everything becomes a nourishment at that stage. So, it is, you see, having loose is a sense like that we are constantly busy on the path of travelling, we are always on the path of journey, every day, every night, the night

[05:33]

we journey towards our dream, in our dream, and in day we wake up and we have breakfast and then, you know, we put on our clothes and then we go somewhere and do something. So constantly we are on this journey, why? Because of our split personality, because of our divided mind, it creates, we have created that situation and that situation reflects on us, so therefore it is an endless samsara, what it is called. But one can end that also, one can end this circle also. But we don't because we are constantly not separating us. That is one of the reasons, you know, why in many meditation teachings it says, be in the present, be in the present is so important, because not being able to be in the present, that is where the main fundamental confusion begins, when we are not in the presence of

[06:39]

nowness, present, many teachings, nowness, you know, in English those are called nowness, presence, dharmakaya state, whatever it is, is to mean that to just be in the present. Of course, you do not hold the presence also. You do not hold that, okay, now I am holding the presence, you are not holding it, again you are creating a duality. So it is a question, you see, it is a question, you need tremendous, you can see that how much self-meditation you will need, how much meditation you have to go through, how much you have to really put effort into it, you can see that, you know, because unconsciously again it will reflect. And if you are able to remain for one second into that state, you can find out the solution of almost like the next hundred years' solution, the past hundred years' problem solution, you can just dissolve into that one second state, that is the strength and power of the wisdom

[07:43]

mind, you can allow anything, you become like the space, the space does not say that you can create a sewage system here and you cannot put a sewage system here and you can only put a nice garden here, Japanese garden, the space allows everything, it does not have any discrimination. So you do not have any discrimination if it is depression or if it is something bad, everything has become like a richfulness, there is a lot of things like that for instance, so everything has become part of the nourishment, they are all transmitted into the blissful state, everything you can, it is completely a state of total openness, so what really open is, is different. We try to say that, you know, open means you hear to somebody very well, you know, in ordinary

[08:46]

terms, like when people talk, you say, oh he is a very open person, you know, where they hear and entertain themselves, you know, that is not called real openness, there is some extent of openness, but the true openness will come being in the state of presentness, so that is different. So, so then, as yesterday we have now whole point of spiritual path, you see, how it is, how spiritual path are arising is when we are not being able to be in the state of present, then that fraction, that splitting creates the different spiritual tradition in this world. All different spiritual tradition comes from that fraction, when that fundamental

[09:48]

confusion, that fundamental separation begins, then many things spring out. Then, good luck. It is true. If you meet the right one, lucky, if you meet the wrong one, you never know where you are going to be. It is very true. Then all this teaching manifests. Then the Buddhas, what in the world of Buddhism is called enlightened state, the Buddhas and Bodhisattvas, they manifest and they give teaching, shows

[10:56]

a great deal of path to beings, to heal different states of that mind, through the teaching of Hinayana, levels of Hinayana teaching. There is not only one Hinayana teaching, there are 18 different schools in the school of Hinayana. And then the school of Mahayana. There are about six different schools in the school of Mahayana. And then there are more. There is the school of Paschina Paramita, the school of Rangipa, the school of Yogacara. In Madhyamika there are two schools. And then there are many different aspects of schools. All those sprang out from that enlightened state. So each one is to be dealt with a particular

[12:02]

kind of mind. Because every being has a different state of mind. No one has the same state of mind. Some have more passion, some have more anger, some have more desire, some have more jealousy, some have more emotions, some have more combined things together, some have 50 percent anger and 50 percent jealousy, you know. It's just incredible how the state of the mind manifests. And their connection. So it's unlimited. They do manifest. They manifest from the spontaneous state of the Buddha nature, or Tathagatagarbha, from the spontaneous state of the Dharmakaya, manifesting into different perceptions, you know, talking to their language. Different teachings means talking to one's perception language. And

[13:05]

those are the somehow lucky ones, I would say. And then there is a teaching also manifesting out of that, you know, some people find out that, oh, a lot of people are kind of confused and afraid. And the person himself is confused and afraid. But, you know, some smart people also come out. And then they started teaching about, you know, something creating, oh, there is something very fantastic somewhere there, and you got to believe me. Actually, what they really mean is got to believe me. But since nobody is going to believe in him, because they all know there is the same human being, so he said, I know because there is somebody

[14:06]

else there. And that person talked to me. And that's how the notion of creators basically came. Because no one, and if you ask how is that creator, no one can mention how is that creator. It is the Hindus believe in a creator. You know, even in Christianity, there is a belief of creator. And there is a belief of, in Muslim also belief of creator. But does not mean we have, we should not criticize if there is a creator also. Now, some, the reasons to also express that also, you know, one should not make a dead judgment just like that, it's bad, it's not true. But basically, it's the idea that someone who wants to be worshipped, or who wants to show as something bad, and therefore that person impose such an idea in their mind that, you know, there is somebody. And who will know that? Me. Like

[15:13]

that. Many things can come out instead. But there also, one has to define the state what the teaching is showing. So, as far as the teaching in Christianity, it shows a great deal of compassion. So I think it's a very great path also. For it's a great path on relative side. It shows a great relative teaching. Compassion, mind, tolerance, those are great. One has to respect that relative teaching. But certainly it does not show any ultimate teaching into that. Maybe it is lost, or maybe it's not there. However, it does not show an ultimate teaching into that. It shows a relative teaching. And all this teaching manifests. And so we should not judge. The thing is, we should respect whatever is good

[16:20]

as good, wherever it is. We should not judge by saying, oh, the Christians believe in creator, which is not true, and it's bad. You know, it's bad. One should not judge that also. Because sometimes there are times the Bodhisattva's manifestation to being would work in such a way, our consciousness level is such that, you know, it may be necessary to tell to people there is somebody also. So that they would not do bad things. The thing is, you know, you have to see to the teaching, what does it explain afterwards. If it tells you there is somebody and you have to kill, and you have to hurt, and whoever does not believe that system is bad, then something strange is there. But if it does not say that, if it tells you to have a heart, to be compassion, to help, to generate, and to be in peace,

[17:23]

that is all relative. That shows there has been meaningful in showing that path also. And that, you know, being an unbiased mind, one should see that. One should not get caught into any category. After all, we do not belong to any category. But that is the reason why we would not be able to judge things immediately. So Buddha said, do not judge. Do not judge just like that. One has to see the qualities, what does it teach us inside. But certainly the teachings also, they are taught like, you know, I am not criticizing Muslim teachings, but certainly, you know, it teaches there is a creator such as called Allah, and then whoever is not Muslim is something bad, and you know, and should be killed or whatever.

[18:23]

So I have very big doubt, you know, that is really what it could be like. I am not criticizing but I am just, I am happy where I am. And many things would manifest. It is unlimited. The activities and actions of the Buddhas and Bodhisattvas is unlimited. So therefore, there have been levels of teaching in Buddhism also. Now, the problem is never for the Buddhas and Bodhisattvas, or for the enlightened beings. You see, in Buddhism it is called Buddha and Bodhisattvas, but in different language, you know,

[19:25]

whether we would call it enlightened, let us put it more universal language to enlightened mind, it is the same state of mind wherever it is. The problem is not to the enlightened minds, the problem becomes to those perceptions, to the conscious level, to the mind which is living in the world of duality, the mind which is confused and circling in the reaction chain of the duality. And for them, many paths are shown, and they have limited understanding in themselves, so when they know a little bit of that, then they immediately judge. And even Hinayana does not, the followers of Hinayana think that Mahayana is not the teaching of Buddhism. And they have problem. They do not have the space to allow that. Because they do not think,

[20:36]

because from the very structural point, from the external ground of creation of elements, and the internal structure of mind, they have a problem that they just cannot give up completely. They are not completely open. They do have certain belief, they do have certain grasping, holding how things should be. They have a setup. And it is not for them to break up that society, that club. It is important for them to have an enlightened society. And Mahayana is like transcending that society also. So it is kind of hard for them. And which I will try to explain

[21:42]

later on what is the structural point of Mahayana ultimate realization is. And you would understand those things by hearing the teaching and by analyzing it and by practicing it. And you will understand, you know, what it means. And so there has been a problem, you know, even among Hinayanas. And then, now this tea, from the point of Buddhas and Bodhisattvas, they don't have any problem. They see it perfectly, you know. It is like a medicine. Some people need to, you know, they see that in summer you have to drink cold or soft drinks, and in winter you can be drinking soft drinks. You have to drink hot tea and hot coffee, right? And this Hinayana is saying like that you have to drink cold water even in winter all the time. Something like that. They do not accept that. But it is not that I am criticizing the Hinayana.

[22:46]

That is how it allows the most space in the teaching of Mahayana, which respects. There is a great deal of difference in that. So, there are many teachings spread out in our world, in our mind. All the teachings appear from the state of our mind. And we have to basically respect all the relative teachings and, as I said, we have to respect the teaching of whatever is good there. And you don't have to do the things which is bad there, you know. And all you have to do is to do the right things. So, therefore, we have to respect the right things, wherever it is. Nevertheless, whatever that good thing is holding, any kind of name or label, does not matter. For a Buddhist label person, should have respect for the nature. Otherwise, one does not understand what teaching of Buddha really means.

[23:50]

The teaching of karma, most important thing in relative state, in Buddhism. Teaches not the word of karma, but teaches the nature of karma. We respect the nature, the way it happens, not that we should get caught into the words of karma. So, if someone does something right, it is the same thing. So, on relative state, one should respect the relative side. And the ultimate state is something very important. Now, that is where you have to really, that is the point where you will go out or stay in. That is the point. And that is where I am saying the good luck. That is the point. That is the biggest boundary a lot of people have to go through.

[24:55]

As long as there is a duality mind, those things will manifest. You will have a lot of big, it is like a big shopping center. And wherever you get to the right place, it is something like that. You know, there are so many things, there are so many phenomena put in front of you. The phenomena of this teaching, that teaching. And you really have to see through yourself very clearly and very carefully. Because you should not think that I am born in such and such country, such and such society. My parents are such and such, my grandparents are such and such, so I should be such and such. That is just a very ordinary mind. You should leave that kind of thought and you should, therefore I said, hearing the teaching, one is able to understand. Analyzing, one is able to understand more deeper.

[25:58]

And by practicing, one is fully able to realize. That is how the true path of the spiritual goes. So, you should hear, you should analyze and you should practice. Those three things are the main thing. If you are to do a true spiritual path, you must go that way. You have to go that way. There is no other way than that. Hearing, analyzing and meditation. First you hear, then you analyze. Once it is established, then you meditate. And meditation will show a different sign, tremendous powerful sign by itself. You do not have to analyze when you do meditation. It will be just like, you don't have to think how this sugar is going to be while it is in your mouth. It will taste by itself. You don't have to analyze how this sugar is going to be.

[26:59]

But before you have to analyze if there is a poison and a sugar, you have to make sure which is the sugar. You have to hear what is sugar means. And someone is saying the sugar is that tree which is like the poison. And that is how the person got the belief. And someone says that, oh no, the sugar is the white one. And then, you know, now it is really up to you to find out which is the sugar. And then once you find out which is the sugar, then when you take it, which is actualizing it, then you taste it. You don't have to analyze. When you take the poison, you know, you will have the experience also. You don't have to analyze what poison will be at that time. And you don't have to analyze what sugar will mean also. It will naturally come. And something like that, called the ground, path and result.

[28:06]

Ground, path and result. The view, meditation and action. Hearing and analyzing and meditation. These are very important steps on the path of dharma. If you are to be able to establish a clear dharma in your heart, you have to go this way. If you are to establish a true understanding of your mind, clear, without any doubt, what the path means, what the lineage means, then you have to, you know, go through this stage. Otherwise you will get confused. Otherwise you would not, you know, this mind does not know much. As I said, it's a very flaky mind. Yesterday. And if someone says there, you think, oh, that's right. Someone says you've been created. Right. And someone the next day, you're not created. Right.

[29:07]

That's also right. That sounds right, too. Oh, that makes sense. That makes sense. This makes sense also. You cannot trust yourself. Where is your trust? You've lost your trust. Who you are, you have no idea who you are. And what really, there's no sense who you are. You have no idea who you are. Because you cannot trust what is the true nation. So you become vulnerable from every side. If someone says this is very good, and you say, oh, that makes sense. That must be it. And you go, and finally you drop down. And then you think, oh, that's not right. You change to the other side. And then you change to this. So there's endless circle. As I said, once that fundamental split has happened, really, then everything manifests. We really need a lot of prayers. It's really good luck on your journey then. So Buddha himself said, you know,

[30:09]

my teaching is not to be taken. You hear, you analyze. And if you think it's good, then you do it. He never said that, you know, just do it. He imposed that. That shows that's called the lion's role. The lion's role, which seeing the true confidence in oneself, when everyone simply does it, putting the sugar in your mouth, you taste it, it just happens. Ordinary, just so simply ordinary, like that simply ordinary, the state of enlightenment can be experienced like that. So when many teachings are expressed, so I think today, somehow, America and people, you see, I think people in America are very fortunate because Dharma has really come to the West

[31:11]

and many lamas have come here, given teachings, and then there are also many other teachers beside Buddhism. I'm sure you must have heard them too. And many great teachers. There's been great Zen teachers, there's been great Tibetan Buddhist teachers, there have been many teachers. And by your hearing, you know, now, it gives you enough preparation on your journey. The teachings are preparation on your journey so that you do not get confused. It's like you have a compass, you have a map, you have all the necessary first aid things, everything, whatever happens on the way,

[32:14]

it's like that, all the teachings. And without that, you know, if you walk on the path and if you do not have those necessary things, without hearing the teaching, you would not know what to apply when certain things arise. So by the teaching, you know that when that thing happens, when you break your legs, then you have some, you know, painkiller or you have something like a bandage or something such and such which you prepared before so you can walk again. It's not that you just stop there and you finish, you can walk again. That is how the preparation on the path of spiritual requires tremendous understanding. We spend like 14 years to 15 years to graduate from university and now this is even more greater preparation actually.

[33:16]

And you can understand that how much preparation you will need. Therefore how much years the lamas spend in their studies, in their practice, first we do study. One really great thing, I think, how the Buddha's blessings and Bodhisattva's blessings is, first we do study in Tibet. The way we go through the monastery, first we study. We study, first we memorize at an early age and then we study and then we analyze. It's very interesting, when we analyze, we do not say that Buddhism is better. You see, that's how you have to, because it shows a path of true insight, a confidence and a trust in yourself. And for that, if you think that you are better all the time,

[34:20]

you would never know what it is. So, you know, in the monastery, when we go through the study of philosophy and study, there is a debate system also. There are many ways of approach. One person holds the view of other teachings and one person holds the view of other teachings and then they discuss to see what is right there and what is wrong there. They go through this discussion, it's called the debate. And then there is a great lama in the campus, those who are watching that, the whole thing, how it's going on, and who is right and who is wrong. Of course, you know, you would not just be able to tell this is the ultimate just by the first day into debate or one month into debate. So, you know, it requires tremendous understanding over the years. And now that is not very much done in the school of Kargyu and Nyingma.

[35:24]

We do not do that very much. It's basically done in the school of Kiluk. In school of Nyingma and Kargyu, first we hear and we analyze the more going into debate. There is debate also, but we analyze into that teaching. And then we go into practical. And we are lucky enough that someone has said, that is the sugar and we took the sugar. That is the lucky part of that. We just took the sugar, we didn't take the poison. And then by establishing a clear understanding and then a practical experience, that is how the lineage, the true lineage has been able to preserve in such a process. There is a tremendous compassion and tremendous understanding

[36:25]

and passing over to the lineage, to the next generation from such a process. When those processes are missing, if the hearing is there and if the analyzing is there, but if the meditation is not there, you would not have any life initiation. You would not have any life experience. And probably what is happening today in many states, there will be less and less true teachers in the future. Padmasambhava predicted that. There will be less and less true teachers, there will be more and more charlatan teachers. Those who have no experience will tell you the way because they hardly have any experience. So far we have been very fortunate,

[37:28]

those great lamas, all these great lamas have come and given tremendous blessings to the young rinpoches and then tremendous to the students and things like that. And they are able to go through their practice and able to have that experience, able to pass it on. But it's becoming less. It doesn't seem that it's going to happen. And then therefore, it's called degenerate time actually. Degenerate time. So... And one should be, you know, when you have a mind, you have an intelligence, you should use your intelligence and you should work that on. That's the only thing you have and you have to use that thing properly.

[38:29]

You don't waste that intelligence. You don't waste your intelligence just by wasting all your time and just doing all these unnecessary things, wasting all your energy. Then it's no point. You should really use your energy for the right purpose. And of course also you should be open. Open does not mean that you become a deadly serious practitioner from now on and that you never have a smile or never have a enjoy. You go to movies, go to swim, go to the beach, but you don't do it like completely that's the ultimate. That's the point. You have to have a balance in doing that unless you can see this whole phenomena happening around you as a teaching. And that's something you can see.

[39:31]

For instance, if you watch a television, you should watch and you can meditate while watching a television. You can see the state of the mind. Just see that in the television how much they are not living in the state of present state. Constantly working on the future, you know. All this struggling is happening as a situation is arising because they are constantly thinking, thinking, thinking of future, what's going to happen. Where is the time to digest that moment? Never. So finally they show something good happening. So that's supposed to be the present. Supposed to be the present state. And if simply they could allow that the whole thing happening during that time, they would have no problem. So this reflects the state of duality

[40:34]

in our whole society. Therefore samsara is called I would not say it is an enlightened society. One has to admit that it is quite not very healthy. To put a bad word, it is more like a sick something. We reflect that, we project that even on our entertainment. Entertainment means joy, happiness. And there we reflect a state of mind like that, you know, living in the future, you know. And particularly there is two shows which sometimes I see in the daytime. Always suffering in that. Always suffering. There is this two shows, you know, it is a show that they dress very well and constantly this man and woman, constantly and there is one man with this eye blindfolded. Always depression, always fighting.

[41:36]

And I think who enjoys seeing like this, you know. They never have any room to allow. So actually we really don't know where we are. We are reflecting such a state of mind even in our every aspect of life. And that is supposed to be entertainment. Entertainment should be something joyful. Something truly to experience. Well, anyway, I guess people like that kind of thing. Now the question, you know, what is the real question is now those kind of people who would be enjoying such a state, in what sense? That is another scary thing, for instance. So, there is tremendous far away

[42:41]

and you can see to yourself. That is how you should watch and then you see to yourself. And that is how you should integrate the teaching, you know. These are the introduction of the phenomena and then you should relate to yourself in your life. And then when you integrate the teaching, when you integrate the practice allowing those states then you see the difference. What is the difference? When you allow the state of meditation, the presence of the true awareness and what is the difference when you play with those and get caught into those obstructed phenomena when you play with that kind of phenomena with that kind of struggling, what happens? And that is the experience. That is why, you know, all the teachers have been saying, do meditation. That is the reason. That is the reason why all the, I don't know, all the Buddhist teachers have been saying

[43:43]

to do meditation on that point. So, just be, you know, see the difference of the presence of the awareness and the presence of the duality. Of course, if you meditate on duality, it is the same thing. It is another style. There is nothing to meditate on duality. The point is, when you meditate on cleansing up it is the cleansing up of that confusion that kind of future, the living of future the living of a thing. And then again, if you have that let's say, you know, they struggle so much to have something and now if they have it, now the second struggle is you know, you may lose that. Or, you know, something could happen. So, constantly living in future you never have the time to digest things or experience things which you have.

[44:43]

You never have the time. You know, really this is a very serious question. You can see in your life. First you want things, when you have things now you are worrying about things. So, constantly where you have the time to enjoy because you never know to be in presence. You never have the time to digest. Everything is like indigestion constantly, constantly, constantly like it's a chain of reaction chain of reaction, circle. And that's why it's called, you know the state of the mind of samsara the vicious circle, tremendous we are caught into this chain and there doesn't seem to be any end to this kind of circle and we have to really now consider how to get out of that. We have to think very carefully. And it is us, you know, each one of us

[45:48]

will have to go through. It's not me I'm telling this and making this idea, you know. You are going through that experience. And you have to see that if you are going to let yourself go to such a state or you try to make some changes in yourself now this is a very important point for you to see that and you to decide. For you to decide merely. For you to decide. That's the teaching. Tibetan lamas came not to this country, you know to show an idea of Tibet we are not a cultural package here to show you some dance, you know something like that. You have to decide. Teachings are to see now what to do.

[46:48]

Whether we go to that part or whether we now really make some changes. And even though you have pains in your legs your legs are not going to be comfortable while you do the meditation. You may have to if you go to movies five times a week it may be necessary to go three times a week now. So at the beginning we have to make some effort. But one should also not be rigid. That's very important. Never to make the mind rigid. Open and discipline. Open and a balance. That's very important. And that you to decide. I'm telling you, but you to decide. If you go to a restaurant they can put all the food next to us but whether we eat or not is up to us to decide. And you know if you are hungry

[47:50]

if you eat you will be satisfied. So if you eat that will happen. And if you are hungry you don't eat it will not satisfy you. And that is for you to have the intelligence to see how your hunger can be satisfied by eating or by not eating. And if you think it's going to be satisfied by eating then it's better to eat. And that is something like that for you to decide. And for me to give you the teaching and for you to decide your practice. That's important. And so now there are many spiritual you know on the path of spiritual path. Now how much support we will need? We truly need the support of enlightened state.

[48:51]

We truly need that support. We cannot work, we cannot almost impossible you know now when you see as I said reflection of the state of mind projecting in the television for instance. Now how can you trust how can you trust a minor feature all the time? How can you trust that kind of struggle? You never have the time to really be natural as it is. So therefore you need a mind who knows to enjoy. You know here I mean who knows to enjoy. And that feature mind does not know to enjoy.

[49:40]

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