The openness is a state of confident and a trust in oneself. The openness does not have fear. The openness does not have the lack of security. there are very few moments, you know, that you have really seen what is really openness mean. There's a complete sense of losing openness, so therefore one is obstruct. There is experience of obstruction all the time because one has lost the sense of openness. When you do a meditation, you sit there, and you're 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 Dzogchen. You get caught into these great names, and while you're that very 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 experience, like a flash of light, a sudden moment of light, a flash of openness, completeness into yourself.

[02:32]

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 caused, the struggles create the future. The struggles create the past and future. Of course, the past is a memory. It's a creation of the future. You cannot go back to past.

[03:34]

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're back in the year 1800. No one can go back that way. It's just a creation of the future mind. 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, requires tremendous awareness, requires tremendous strength in one to preserve that state. And then one can have always a state of openness.

[04:40]

What is really openness means you enjoy everything. You don't have any struggle and any rejection for this is something bad and depression. You have room for everything and everything become a nourishment at this stage. There is no poison in this state. Everything, the world phenomena become a teaching and everything becomes nourishment at this stage. So, it is... You see, having Lucy's essence like that, we are constantly busy on the path of traveling. We are always on the path of journey, every day, every night. The night we journey towards our dream, in our dream. And then 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.

[05:44]

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's an endless samsara, what it's 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 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 nowness, present. Many teachings say, 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.

[06:50]

Of course, you do not hold the presence also. You do not hold that, okay, now I'm holding the presence. You're not holding. Again, you're creating a duality. So it's a question, you see, it's a question you need to witness. You can see that how much sitting meditation you would 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 mind. You can allow anything. You become like the space. This 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, a Japanese garden.

[08:04]

This space allows everything. It does not have any discrimination. So you do not have any discrimination if it's depression or if it's something bad. Everything's become like a ritual. There is a lot of things like that, for instance. So everything's become part of the nourishment. They're all transmuted into the blissful state. Everything you get is completely a state of total openness. So what really open means is different. We try to say that, you know, if open means you hear to somebody very well in our ordinary terms. like when people talk, you say, oh, he's a very open person, you know, where they hear and then entertain themselves, you know, with open. That's not called real openness. There's some extent of openness, but the true openness will come being in the state of presentness.

[09:09]

So that's different. So, so then, As yesterday we have now all point of spiritual path, you see, how spiritual path are arising as 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 confusion, that fundamental separation begins, then many things spring out. Then, good luck. True. If you meet the right one, lucky.

[10:15]

If you meet the wrong one, you never know where you're going to be. It's 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 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.

[11:17]

And then the school of Mahayana. There are about six different schools in the school of Mahayana. And then there are more also. There's the school of Vajnaparamita, the school of Rangyupa, the school of Yogacara. In Madhemika there is two schools. And there are many different aspects of schools. All those spring out from that enlightened state. So each one is to be dealt with a particular 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% anger and 50% jealousy.

[12:25]

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 that 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 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 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.

[13:37]

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's going to believe in him, Because they all know that it's the same human being. So he said, I know because there is somebody else there, and that person talked to me. And that's how the notion of creators basically came. And if you ask, how is that creator? No one can mention how is that creator. It is that the Hindus believe in a creator. You know, even in Christianity, there's a belief of a 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's a creator also.

[14:42]

Now, some are the reasons to also express that also. One should not make a dead judgment just like that. It's bad. It's not true. But basically it's an idea that someone who wants to be worshipped or who wants to show as something that, and therefore that person impose such an idea in their mind that, you know, there is somebody. And who will know that? Me. Like that. Many things can come out in the state. But there are 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 the relative side. It shows a great relative teaching. Compassion, mind, tolerance. Those are great.

[15:44]

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 as good, wherever it is. We should not judge by saying, oh, the Christians believe in the Creator, which is not true and is bad. You know, it's bad. One should not judge the awesome. 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.

[16:49]

so that they would not do bad things. The things, 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 it's something strange is there. But if it does not say that, If it tells you to have a heart, to be compassionate, to help, to generate, and to be in peace, 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 fought 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.

[17:52]

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'm not criticizing Muslim teachings, but certainly, you know, it teaches there's a creator such as called Allah, and then whoever is not a Muslim is... something bad and, you know, and should be killed or whatever. So I have very big doubt, you know, that that is really what it could be like. I'm not criticizing, but I'm just, I'm happy where I am. Thank you. And many things with math.

[18:56]

It's 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's called Buddha and Bodhisattvas, but in different language, you know, whether we would call it enlightened. Let's put it more universal language to enlightened mind. It's 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 of themselves, so when they know a little bit of that, and then they immediately judge.

[20:09]

And even Hinayana does not, the followers of Hinayana think that Mahayana is not the teaching of Buddhism. And they have problem. They don't have the space to allow that. 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.

[21:15]

They have a set up. And it's not for them to break up that society, that club. It's important for them to have an enlightened society. And Mahayana is like transcending that society also. So it's kind of hard for them and which I will try to explain later on what is the structural point of Mahinayana ultimate realization is. And you would understand those things by hearing the teaching and by analyzing it and by practicing it. Then you will understand, you know, what it means. And so there has been a problem, you know, even among Hinayanas. And then, now from the point of Buddhas and Bodhisattvas, they don't have any problem, they see it perfectly, you know, it's like a medicine.

[22:20]

Some people need to tell, you know, they see that in summer you have to drink cold or soft drinks, and in winter you can be drinking a soft drink, you have to do hot tea and hot coffee. You know, 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's not that I'm criticizing the Hinayana, it's that's how It allows them more space in the teachings of Mahayana, which respect. There's a great deal of difference in that. So there are many teachings spread out in our world, in our minds. 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, whatever is good there.

[23:21]

And you don't have to do the things which is bad there. 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 labeled person should have respect for the nature. Otherwise one does not understand what teaching of Buddha really means. The teaching of karma, the 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, once you respect the relative side, and the ultimate state is something very important.

[24:33]

Now that is where you have to really, that is the point where you will go out or stay in. That is the point. That's where I'm saying the good luck. That is the point. That is the biggest boundary a lot of people have to go through. As long as there is a duality mind, those things will manifest. It's like a big shopping center. And wherever you get to the right place, it's something like that. 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 your sin very clearly and very carefully because you should not think that I'm 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.

[25:41]

That is just a very ordinary mind. You should live that kind of thought, and you should. Therefore, I said, hearing the teaching, you know, one is able to understand. Analyzing, one is able to understand more deeper. And by practicing, one is fully able to realize. That's 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's established, then you meditate. And meditation will show a different sign, a tremendous powerful sign by itself.

[26:42]

You do not have to analyze when you do meditation. It will be Just like, you know, 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 the sugar is going to be. 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 the sugar means. And someone is saying the sugar is that tree which is like the pose and that's how the person's got the belief. And someone says that, oh no, the sugar is the white one. And then, you know, now it's 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.

[27:45]

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 mean 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. 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 the stage. Otherwise you will get confused. Otherwise you would not, you know, this mind does not know much.

[28:53]

As I said, it's a very flaky mind. Yesterday, and if someone says there, or you think, oh, that's right. Someone says, you've been created, right. And someone the next day, you're not created, right. 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, then 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.

[30:00]

We really need a lot of prayers, you know. It's really good luck on your journey then. So Buddha himself said, you know, my teaching is not to be taken. You hear, you analyze. And if you think it's good, then you do it. You never say that you don't just do it. Suppose that. That shows that's called the lion's roar. The lion's roar, which seeing the true confidence in oneself when everyone simply does it, putting the sugar in your mouth, you taste it, it just happened. Ordinary, just so simply ordinary, like that simply ordinary, the state of enlightenment can be experienced. 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 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 information. you know, first eight things, everything, whatever happens on the way is like that, all the teaching is.

[32:16]

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 bandage or something such and such which you prepared before so you could walk again. Not that you just drop 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. And you can understand that how much preparation you put in.

[33:22]

therefore how much years the Lama spent 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 in 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. 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, you would never know what is it. So, you know, in the monastery, when we go through the study of philosophy and study, there's a debate system also.

[34:31]

There are many ways of approach to this. One person holds the view of other teaching, and one person holds the view of other teaching, and then they discuss. to see what is right there and what is wrong there. They go through this discussion, it's called a debate. And then there's a great Lama on 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 night into debate. But so, you know, it requires tremendous understanding over the years. And now that is not very much done in the school of Kargyo Enyi. We do not do that very much. It's basically done in the school of Gelug. In school of Nyingma and Cardio, first we hear, and we analyze the more going into debate.

[35:36]

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 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.

[36:48]

and probably what is happening today in many states. There will be less and less true teachers in the future. Pema Sambhava 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 and because They hardly have any experience. So far we have been very fortunate, you know, those great lamas, His Holiness Thujung Rinpoche, His Holiness Karmapa, all these great lamas, you know, have come and, you know, given tremendous blessing to the young Rinpoches and then, you know, 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.

[37:50]

But it's becoming less, you know, it doesn't seem that it's going to happen. And then, therefore, it's called degenerate time, actually. The degenerate time. So, and one should be, you know, When you have a mind, you have an intelligence, you should use your intelligence, you should work that on. That's the only thing you have, and you have to use that thing properly. You don't waste that intelligence. You don't waste your intelligence just by, you know, wasting all your time, you know, and just doing all these unnecessary things, wasting all your energy. Then it's not right. You should really use your energy for the right purpose. And of course, also, you know, you should be open.

[38:54]

Does not mean that you become deadly serious practitioner from now on and that you never have a smile or never have a enjoy. You know, you go to movies, you know, go to movies, go to the beach. But, you know, 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. For instance, if you watch a television, you should watch, and you can meditate while watching a television. You can see the state of it. 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.

[39:55]

All this struggling is happening, a situation is arising because they're 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, with the whole thing happening during that time, they would have no problem. So this reflects the state of duality in our whole society. So it's, you know, it's pretty, therefore samsara is called the, I would not say it is an enlightened society. You know, one has to admit that it is quite not very healthy, you know, to put a bad word, it's more like a sick, you know, kind of something.

[40:57]

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 are sometimes I see in the daytime, always suffering in that. Always suffering. There is this two show, you know, it's a show that they dressed up very well. And constantly they see men and women, they constantly, and there's one man with his eye blindfolded to us and always depression, always writing. And I thought, who enjoys seeing like this, you know? They never have any room to allow, you know. So actually, we really don't know where we are. It looks... We're reflecting such a state of mind even in our...

[41:59]

every aspect of life. And that's 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, what is the real question is, now those kind of people who would be enjoying such a state, in what sense? That's another scary thing. So, there is tremendous far-away. And you can see to yourself. That's how you should watch. And then you see to yourself. And that's how you should integrate the teaching. 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,

[43:03]

Along 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's why, you know, all the teachers have been saying, do meditation. That's the reason. That's the reason why all the, I don't know, other religions, all the Buddhist teachers have been saying 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's the same thing. It's another style. There's nothing to meditate on duality. The point is, when you meditate, you know, in cleansing up, it's the cleansing up of that confusion, you know, that kind of future, the living of future, the living of a thing.

[44:16]

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, they 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. You never have the time. You know, really this is a very serious question you could see in your life. First you want things, when you have things, now you're worrying about things. So constantly where you have the time to enjoy, because you never know to be impressed. 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 you.

[45:20]

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. Each one of us will have to go through. It's not me I'm telling this and making this idea. 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, really. For you to decide, that's the teaching. Tibetan lamas came not to this country to show an idea of Tibet.

[46:27]

We are not a cultural package here. To show you some dance, you know, something like that. You have to decide. Seeing that, it is teachings are to see now what to do. Whether we go to that part or whether we not 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, then maybe sometimes it may be necessary to go three times a week now, you know, so at the beginning we have to make some effort. But one should also, should not be rigid. That's very important. Never to make the mind rigid. Open and disciplined. Open and a balance. That's very important.

[47:29]

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, 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 that 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 it. And so now there are many spiritual, you know, on the path of spiritual path.

[48:43]

Now, how much support we will need? We truly need the support of enlightened state. We truly need that support. We cannot work, we cannot, almost impossible, you know, Now when you see, as I said, a reflection of the state of mind projecting in the television, for instance. Now, how can you trust a minor feature all the time? How can you trust that kind of struggle? 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 future mind does not know to enjoy.

[49:40]

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