There are two schools in Madhyamika. There are two schools. And the entire path of Buddhism, the teaching, the heart essence of Buddha's teaching, are compiled in these two paths, the relative bodhichitta and the ultimate bodhichitta. The relative bodhichitta is our actions. It's our behavior. It's our language. It's our communication to our society. Our responsibility. And relative bodhichitta is supported by the ultimate bodhichitta, by which the ultimate bodhichitta has the insight how to express that energy, and how to cut it through. So combining those two bodhichitta minds, then we can do something for ourselves, and we can do something for others. But just relative bodhichitta is like a good heart. It does not have insight, in which a lot of people, you know, there are a lot of people with good heart, but no insight. A lot of people with good heart. Everybody would like to do something good, but they don't know what is the good thing.

[01:02]

They don't know when to cut it, because they have their grasping, they have their limitations, and they think, if I do it, it is just too striking that I may lose myself. Many things like that. So you never, the thing with the relative, just the relative bodhichitta, without the support of insight, is a hesitation of kindness. It's a hesitated friendship, and a hesitated action. One is not, you do not have the daring dare to go and cut it. You do not have the crazy wisdom style. The crazy wisdom style comes from the insight of experience, but beside that, there is no rebellion experience. Everything is too good to be true, like that. Too good to be true is the experience of relative. I think mostly every human expectation, and like a lot of works in the West,

[02:09]

not talking about the teachings from Buddhism, but many things, is a work on our behaviors. We try to create a good society. What is the question of good? We hear everything. To create a good society means you talk properly, you eat properly, and then you go to work properly, and then you dress well, and you communicate well, and that's a good society. And if you try to start eating in a party with your hands, where everyone is eating with forks and silvers, and you start grabbing with your hand and start eating, and that's something very bad. And now Bodhisattva would be eating with hands once in a while, in the most delicate fashion, for instance. That's the approach of Delhi. And where everyone is so struck in their system, the whole world is created there. The Bodhisattva will shake the whole dinner party,

[03:14]

and the one who hosts the party will get embarrassed, and will make that who hosts the party get embarrassed, and who is eating there will get embarrassed, what kind of guests you have invited. So it will break through that concept. But Bodhisattva inside knows Bodhisattva is the greatest behavior, the most purest behavior of essence inside. But externally, sometimes it will manifest in a different way. And we would have the strength to do that when we have the inside of it. But when we do not have the inside, our limitation, grasping and hesitation would not have the crazy wisdom daring skill. And Bodhisattva has a crazy wisdom daring skill. It's like a crazy style to eat with the hands, where everyone is so delightful, dressed up so well, and there you grab the food and put it on your face, and then you jump on the table, and sit on the table, and you don't know what the people are going to think.

[04:16]

You are very crazy. But sometimes the Bodhisattva, if that thing is going to be a benefit, will do it. And then those who go through that experience will understand why it has been done, after some time. And that kind of strength, ability and insight comes at the stage of Bodhisattva by the practice of all these two. Because once you are a Bodhisattva, you are not concerned about how systems are set up. You don't have time to fool around. You are totally devoted, totally dedicated for a true understanding and opening. And you do not have the hesitation there. So therefore you have the strength to do it. But if you are not strong, you have the hesitation, and then you must be wondering, Oh, if I do it, what are they going to think like that? And in that way it becomes hard.

[05:18]

But Bodhisattva has no experience of fooling around. Just do it. And would not care what kind of situation it will be, Bodhisattva itself. And this all comes from tremendous compassion, from that unconditioned love. And it's very hard. This is what really a compassionate being has to be like that. I see a compassionate being has to be like that. A compassionate being with one set up cannot benefit beings. It's a limitation into their state. A true compassionate being has to be like a tremendous opening with tremendous wisdom. Without that, you know, all the time dressed up in one style, and then all the time, you know, kind of being... Of course, some are peaceful and some are rightful, and some could be changing in time.

[06:19]

And you never know. It's a question of that insight, how that language is going to be benefited, and how the language is going to be useful at that particular time, that particular... But you cannot expect from a Bodhisattva all the time the same thing. That's what will benefit. And it's very important to have that wisdom. Otherwise, there is no cutting through from this state of samsara mind, you see. And otherwise, with one particular set up, just expecting someone being virtuous all the time, clean, you know, clean cut and clean thing, it's not going to be like that. It will be very, very dramatic changes from time to time. And we should be ready to see ourselves, you know. And I was pretty... In Tibet, it has been...

[07:20]

Because the Dharma has flourished so widely in Tibet, particularly the Vajrayana teaching, so it's become pretty easy for people to understand how to relate to that kind of situation, because it's become much more beneficial when someone is ready that you recognize the teacher and that when the teacher presents you many situations and if you can understand, there would be a swift realization. And if you do not understand, there will be a realization on a long term, but it's swifter will be attained if you understand there, and if you understand the Bodhisattva action, then it will be much more swifter cutting through. But if you take it seriously, if you interpret it literally at that stage, then again, it would be taking much longer,

[08:21]

but it will definitely a cutting through process. So, and particularly in the school of Nyingma in Kagyu in Tibet, it has been very, it has a lot of crazy wisdom style. It's a lot of crazy wisdom style. Look at the style of Milarepa, Marpa and Tilopa and all these great teachers of Nyingma in Kagyu, you know, they did what we think is the most virtuous, you know, Marpa let Milarepa work so hard, you know, put him all the strange situation and then Tilopa did to Naropa, going him to steal some food, you know, letting him steal food also, because one day he was hungry and he said, oh, if I have a good student, you know, I'm so hungry and could get a good pot of soup. And he knows that, you know, there is a pot of soup and there is no way to get, he has to steal it. And then Naropa felt that, well, there is nobody else, you know,

[09:23]

of course I'm the only student and I better make my teacher happy. So naturally he went and he stole the food and then he gave it. And then Tilopa took that food and then after taking it he said, again, oh, it's so good, so good, I'd like one more. And the second time when he went, he was caught and beaten almost to death. He was almost beaten. And when he returned back he was asked, oh, how are you feeling? He said, oh, I'm almost dead. And he didn't pay any attention. He didn't show any sympathy. Even Tilopa, you know, they have the greatest compassion, but the karma that let them purify themselves, he knows that he's going to be beaten. He knows that, but that's the way he's going to purify his previous karma, to cut it through. So therefore he let him go through

[10:23]

and then there he remained for a couple of days suffering on. And his teacher was nowhere to be seen. Nowhere to be seen. And after once he got well, then again he came and then one day as they were coming to a stream, there was a stream and there was a lot of insects in the stream. Leeches. And then he said, if I have a good student, you know, that student will make a bridge over here and I can cross the stream. And he said, well, who else is there? So he put his body there and then he went a step over him. And of course he fell down, you know, he was bitten by all the leeches, terribly hurt. And then again he went and he was nowhere to be seen. He slept by himself. And like that for twelve years, I think, Naropa went. For twelve years such a pain is taking stage.

[11:25]

I mean, it's just a simple thing. Can you believe making a bridge and, you know, trying to... It's not a big thing. It's kind of those kind of situations. And then after twelve years, then one day Tilopa grabbed the hair of Naropa and took out his shoe and slammed on his head and then he got enlightened. Such a... This is the inside power of the teacher, how to benefit. Now it's completely unconventional. In a conventional state, we would think this is totally crazy, you know. And who can lead someone in such a state, realize. But the inside, how that person has developed his karma and how to cut that through, how to clean up that mess, how to make it shocking. No spirit... He wasn't given a one single moment for spiritual materialism. He wasn't given a one single moment to be pride,

[12:25]

for one single moment to be simple. Not even a sympathetic entertainment was given to him. So, of course, he's going to open up. But when we start giving sympathetic states, those are, you know, great. It's much more skillful. But a very strong student can take that and they can go sifter without even taking the slightest entertainment. Because if Tilopa was going to entertain his student Naropa at that time, Oh, how bad you are, you know. It's okay, it will be fine. Then again he will start collecting, you know, material. Then again he will start creating. Then it will become the source of his grasping. It did not give him any chance. Not for one moment of pride, everything he said was wrong, you know, like it's something like everything was tried back, insulted, you know, nothing and left and therefore everything was like

[13:26]

the whole structure of the system was totally dispersed. The whole grasping rule was cut through ultimately and became one of the greatest teachers in our ages today using so many teachings of Naropa. And before Naropa went to see Tilopa, Naropa was a great scholar. Naropa was extremely one of the greatest scholars of the Nalanda school, university in those days. So, there are many, that's how the enlightenment will be coming from a living lineage. Living lineage. And of course now, it's kind of rare these days like that. There's rare like Tilopa and like Marpa teacher and there's rare students like Naropa and Milarepa also. If someone does that, then you know, no one will be doing any practice after this. But somehow the living tradition and understanding

[14:29]

of this knowledge in Tibet has been so strong that, you know, and the path of Mahayana, understanding the endurance, the willing to work with our own neurosis and not being afraid to that, no matter whatever it comes, you do not have the doubt, you do not even have the hesitation on the path. Therefore, a great deal of beings were able to get the full attainment, rainbow body and many great realizations of that, which has not come in any part of the world because we have cherished our ego all the time. We have loved ourselves so much. While the very cause of our suffering are there, but still not recognizing, we are not able to have that cutting. And the living tradition of the enlightenment is also somewhere missing in many part of the world and it's become more like that. We have seen today, you know, that there has been many other teachings in many other schools of meditation. At one time, but that does not benefit. Today, it is not there.

[15:29]

It is dead. What we need is life. We need something to work lively. We have to accept ourselves. The Bodhisattva is willing to work with oneself and work with others because Bodhisattva sees fundamentally one has to work. One cannot, you know, one cannot just fantasize and one just cannot think. One has to put that into action. And in order to work, in order to have that strength to work, one has to go through the experience of loneliness. And eventually, the loneliness also, like there is totally, you come to the lowest to the lowest where you see there is nothing to lose and you cut through that, you know, by the insight and the space of the stainless sky that appears at a stage like that. So, that's how the Bodhisattva stage means. And if we are to, you know, if we are to totally ignore these two stages

[16:31]

of relative Bodhisattva and ultimate Bodhisattva, then again we are not being skilful. In Tibetan Buddhism, some people try to meditate and they do not pay any concern on external behavior. Now I'm talking on the, at this point I'm talking of a student on the path. The student on the path has not yet attained the first Bodhisattva. And how a person who has not attained the total insight openness, you know, how one should be, one has to pay respect to the environment. Because Bodhisattva has the greatest respect to environment, but one has to learn to pay respect. It is important to train oneself. That's called the mental training. That's called the training of the mind. The way one learns to respect oneself, respect others, proper behavior in human society and proper language which does not hurt. And then, at the same time, meditation which will open up. But if we just think that I just need meditation,

[17:35]

besides that I don't care anything, you know, that's mean we are trying to escape from that. That's mean we did not skillfully understood what the teaching, how to integrate our life into the path of realization. Then we have lost connection. It's like when you are sitting there, you come there so that you can forget about it and then when it's really actually come to situation, you face someone being extremely aggressive to you, someone being extremely putting you in a hard time, then if you do not deal that with an open insight at that point, then again it's simply, you know, very samsara. And at that stage, and if you try to react back in the most ordinary grasping in your ego's interest, and it's even worse. And you try to think that, oh, this is just nothing, everything's, you know, for a Dzogchen student, you know, practitioner. It's a practitioner, you know. And not attaining the experience of Dzogchen,

[18:38]

try to see that, oh, this is just comes and goes. And when it really comes, you fight, you know. And then after some time, when you go back to your room, oh, it comes and goes, forget about it. That's called nihilism. And it's danger to fall into the pit of nihilism. And for Zen student also, or for any student on the Buddhism path, which is when the real situation arises, not respecting the real situation. And just at that poor moment, just try to, you know, fantasize it. You fight back. You just cannot see yourself. And then when you go back to your room, well, I should not feel guilty. That was his problem, her problem. Just forget about it. Read a newspaper. You're shifting yourself, converting yourself from one situation to the next in order to feel yourself free from the thing which you are not able to confront, which you are not able to heal. You have to be very earthy, very solid in working,

[19:39]

where you cease. And even there is a pain, of course, it would not be at the beginning stage. You will be free from the pain. You will be free from the hurting. You may hurt. You may get feelings. But you should not surrender yourself to such a state. You have to see yourself more deeper. As I said, other person do not get angry because they wanted to get angry. They just get angry because they are habituated into that pattern, into that state of mind. Because there is ego. As long as there is ego, every crazy phenomenon will always come. You cannot stop it. And the Buddhist Sattva path, hearing and teaching and practicing that, you will come to the stage, the insight, what I call insight, you come to the stage to see that it's really, it's a very different stage. It's not something grasping stage where you fight back. It's a stage where you love. And you do not create a love. Naturally, it's a love. It's someone who gets angry

[20:41]

and when you get back, show that back, anger, it's the way you are used to it. Similarly, seeing the true nature of the spacious mind, there is always a tremendous love energy, tremendous cutting through, that love has a cutting through energy arising all the time. It does not make a poor trap and get stuck. So this is important to actualize. If you do not actualize that, you know, just think meditation itself will do, it is hard. Because meditation state is one thing and post meditation state is the other. In post meditation is where you really come in person to person, face to face with people's energy, with people where you go to work in your office, where you drink tea, where you go to work, where you communicate, where you talk, where you express your feelings. And at that stage, you have to, you know, if you are not a bodhisattva,

[21:41]

you do not have the crazy wisdom, do not try to act like a crazy wisdom. Because crazy wisdom has an inside respect to the environment, tremendous inside respect to the other person's environment. It has a tremendous power. But when you do not have that, you should relatively respect the situation, not in a state where you get totally caught into a system, you know, where people are kind of so beautiful, so careful, you know, if someone does a little bit wrong, it's too hurting, it's too much, they can't stand it. That is going to the far other's extreme of the side. One cannot gain freedom from such a state. One will become even more tired. For that reason, you know, you enjoy eating food much deliciously in a smaller restaurant than going to one of those fancy restaurants. You go to a fancy restaurant, all these forks and pans, and then you worry about, you know, how these things happen, and when you go to a McDonald's or Burger King, you just grab it and

[22:43]

throw the paper and there it is, you know. It's much more enjoyment going to a McDonald's and Burger King than going to a fancy restaurant. Because there are so many rules and so much carefulness, so much caught up in relative, so much caught up in relative. It's like, when you become so caught in relative, it becomes a total jam. It becomes claustrophobic where there is no space to express your joy. You know, you are constantly, you're meant to eat, you're supposed to go to eat there, but you're playing yourself by not eating. You think how you address, so people can see how you address, or how others address, and then constantly you are creating the chain of karma inside, you're struggling and struggling. And then, of course, who struggles? Anger, desire, jealousy,

[23:44]

hatred, these are all presented to us in our state. They will all, you know, oh, that person looks better, but I'm also good, so who cares, you know, things like that. There are so many things. Your total enjoyment of eating in the state, being in the present state, is totally lost. Your life energy is lost, and you are living in a fantasy at this stage. And then struggling and struggling. And then you pay a big bill, and then you come out. And then you think it is good. So that's the kind of mind we are living in. So it's a questionable state, you know, we really have to question our mind what state we are in. So, I'm going to have a break here for about ten minutes, have some tea, and we'll start. I had a serious break with my mother two years ago.

[24:45]

She came to see me, she came to my house. She travels from England, and in my house I had with me my two children, and my mother's two children. And my father lives in England, also his children live here. So I have been that sort of father for them in his absence. And my mother came to see me, I, the children were very doubtful about her coming, because they had difficulty with her before, because she's very, she's a different person, she's an older woman, she's an English woman, they are American children, they don't really understand very well, she's very fierce, and they are very independent. So I said to them, she's coming, and they said, oh no. And I said, no, no, I said, look, she's an extraordinary woman, she's a very interesting woman,

[25:46]

she has a lot of wisdom for you from another world, and she will not be with you very long, much longer, so you have a chance to learn, if you will just be quiet. And she will say things to you that will upset you, but don't worry, if you just hold your tongue and listen, you will learn a great deal. So they said, because I'm their father, they said, ok. So I, in that way felt that I had trusted her, as I had trusted my mother, because I had put myself on the line with these children, I said to them, it will be alright, if you do this, she will be alright. So she came, and I, she stayed for a week in the house, and then I made arrangements for her to stay with somebody else in the village

[26:47]

nearby, because it was crowded. And even in that week, it became, there was friction began to build up, she became critical of the way in which I was related to these children. And it was difficult, there was tension. So I thought it was a good idea, she went to another house in the village, so she did. But then she came back to the house, and she would come every day, and then it began to get very difficult, and finally she attacked the children. She was very critical of the way they behaved, she was very critical of their relationships, she was critical of me for allowing this to occur, and I became very angry, and finally I said to her, you have to go out of this house. You have to stay out of the house. And so I, she did. And eventually we almost, we didn't speak to each other anymore.

[27:49]

And then I went away. And the children went back to school, and I went to Europe and left her in the house. And there was a very big, there was a very big break. Indeed. And I and I was not, I didn't really understand what had happened. It was a very, very major break for me. We didn't speak to each other for a year after. And I didn't really understand what happened. So I in this meditation, I took that up as a question of, well, so what had happened? And how could it have been changed? And I thought of what happened, and I saw that she came into the house, and she was probably and then I asked her to stay in another

[28:50]

place, and she became afraid that she would be rejected, that she was being rejected, that she was being criticized, and the more she became afraid, or became, she became angry that she was being criticized, then she would be critical as a kind of response to that fear that she had, that she was being put out of the family. She was being sent away from the family. So the fear would simply produce more criticism. And the more criticism, then I would respond by putting her further away. And she would be more critical, and I would be further away. And finally it just broke completely. Yes, this happens on the two sides. When both fears started to display each other, that's how the limits, the limits it has, because there is no opening. It's not a fault of one side, it's not a fault of the other side.

[29:50]

It's the, as put it, to present the fear, both sides has not been open. If one state has been totally open, even it could have taken a long time for the other to open, it would have healed. But of course, this is how it shows that limit in our self, that when one side started to react, the other side would start to react, and then it's become farther and farther and farther, and then it can be completely very suicidal or very big paralyzing state. So this is something very important that one has to realize, that if someone comes with a tremendous aggressiveness or tremendous difficulty stage, and if we are going to work in the same state, there would not be an opening, there would not be a healing. That is how we are living every day. The point here, we have to understand, this is how we are living every day. This is how we are

[30:52]

reacting to every action. The fear, playing with another, displaying each other, entertaining each other, and even, and the confusion is not recognizing that that is causing the samsara, that is causing the suffering, and not recognizing, that is the confusion. Typically, I felt was that I had, I felt that I had to make a choice between the children and her. I felt that I had to be, I had to defend the children from her. I felt that they didn't have, she attacked the children, she was very, she was very critical of them. She said they were spoiled, and they were this and they were that, and the other. And I felt that I needed to defend them because I didn't feel that they were capable of defending themselves in a way that she would really, that she could understand. So I felt that I had to make a choice, and I think that was the difficulty for me. Then it became the question of, I had to stand against my own mother, I had to defend my

[31:54]

children against my mother, and I had to choose one or the other. That was how I felt. I don't know how I usually deal with that. Well, that will naturally happen because immediately our, the way we represent our fear, there is losing something, and at the same time, the fear also has that one is your mother and one is your children, you see. And the, and you don't want to lose your mother. At the same time, you don't want your children to get hurt. But you do not, simply at this state, you also, you try to do your best in opening the both sides, in trying to reach the both sides, but the, but as I said, until a certain extent of the root of that grasping is not cleansed, not purified, the inside will not shine there, how to deal with it. So to shine the inside,

[32:55]

to light up that inside, that's what it takes what I call it, like purification. So once that purification is taken place, and the great extent of that grasping duality, the very cause of the confusion is reduced, then you have a strength to cut through. You can have a strength to cut through both sides and have a total, whole, complete communication on every side. But the... So the failing wasn't me? You should not say it's a failure of you, it's a failure of every dualistic mind. You should not take it personally. When we put it failure, it's a failure of dualistic mind. That's the price we pay into such

[33:56]

a misunderstanding all the time. So I did create an impossible situation for me, given my capacity. No, you, I think it is, you try to make it very well, you try to invite your mother, you try to reunite the family, everyone, and because that's how my question is, if we keep on letting our mind follow such a pattern in the future, what the consequent that similar nature will constantly come, like a chain of karma reaction, like a wind, keep on coming all the time. So it's better to cleanse that very confusion of that grasping, and once that is cut through, it's the light of the sky, where everyone can see through that. If one has seen, one can help other society friends to see it. And then the whole society can experience that. So it's become an enlightened society, it's become a society

[34:58]

of happiness. But still that even we do have a good heart, but it does not lack the insight, you see. Good heart is not enough, we need an insight to do it. Skillful means. And skillful means come with a great deal of cleansing up. During meditation I start getting, thinking about Sangha relations. All the little back and forth things that come up, planning events, things like that. Being very depressed about the situation, breathing is getting restricted. But I was going on for about half of the meditation, and gradually actually though, I just kept watching them, and they kept, started breaking up a little bit. It just kind of, interestingly, just switched very quickly into

[36:00]

maybe an equally diluted state, but thinking how wonderful practice everyone is having here, because we all have, by saying we all have jobs and positions and so forth. And how wonderful actually we are to be able to come to practice, and how easily we kind of trash ourselves and feel depressed about our situation. But actually we're very strong practitioners. We all have something to do during the week when we come here and sit and kind of not particularly entertained by any fancy riches or anything that are really a dignity to ourselves. Meditation with your irritations, depression stage, and then push around somewhere, and you end up feeling hurting a lot in your situation, kind of being restless. But we all have something to do

[37:03]

this weekend. Meditation with your irritations stage, and then push around somewhere, and you end up feeling hurting a lot in your situation. But we all have something to do stage, and then push around somewhere, hurting a lot in your We need a lot of, as I put it, a lot of inner observation. It's very important to have a lot of inner observation. And for years and years, many lamas, they meditate

[38:05]

on Bodhicitta Mind for six years to seven years. Many of them do meditation, a great deal of meditation, just on this compassionate nature. And they can see the root, find out the root, which causes this obstruction, which does not create the space, why we always come into misunderstanding. And it's so important, you see. And without seeing this, then we would not, we would have a very vague idea of Enlightened Mind. Even you would try to do some meditation, again, the strength is not there. And also it's great to see the other side, the depression. And the stronger you see the depression, the stronger you will have the inspiration, the delightfulness, which you see in the opening state. And by your meditation, you experience that. In meditation, you experience the total openness. The tremendous powerful states are there. When you go through a very good session of meditation, it will affect

[39:06]

for many days. Sometimes that state remains for like two or three days. And then afterwards, again, when we lose that presence, again it comes back. Again, the obstructions are there. Again, our insights are lack. And so many things are there. And it definitely means a very honest relationship and commitment in ourselves to forward, to go forward. You have to be serious. You just cannot be, okay, today you come and listen to what this mama says. And he talks about all this compassion. And he talks about this inner quest. And okay, you've done it. It's good. And then you go back and you think you wanted to do it because it's important. Again, you leave it. Again, you start to be away, away. You will never, ever get the time to accomplish enlightenment. Never, ever. You can get it if you do it well. See in one month how much changes you make. See the difference

[40:07]

in one week to ten days. If you keep the presence all the time, see the changes, how much you develop with it. Within a week, within a ten days, within two weeks, within a month, you will see things in a month which you have never seen in your last twenty years or thirty years. Because the wisdom is there. We can heal ourselves when we have the presence of awareness. But we don't do that all the time. We just completely you know, look for some kind of, instead of really looking deeply, we are always letting ourselves distracted. Letting ourselves entertained by different things. And it doesn't help. So therefore, all these great saints, great practitioners, went in the mountains because they knew that entertainment is not going to help you. Ritual entertainment is not going to help you. They come to, you know,

[41:09]

in Japan, the meditation, they just sit and sit and sit. In Tibet, from the great Milarepa, to the great yogis, to all the twenty-five great disciples of Pema Sambhava, until the living tradition to this day, you know, from all of the teachers to the students, it's explained. Just one has to see oneself, to find out the truth. And then, once you see your mind, if you call it entertainment, the greatest entertainment is there. The greatest joyful delight is there. But until that, if we keep ourselves seduced and get distracted all the time, one would not gain a higher happiness. It says in many teachings, one who looks for and get distracted for smaller happiness will never get the higher happiness. For higher happiness, you need to make some commitment, some discipline to yourself. And then, as I said, within a month time, you will see a great difference.

[42:09]

But who just cannot have the patience, the tolerance, and for like sitting, whatever, then for studying, one has to study dharma also. It's important, studying, and then seeing it, watching inside, and then practicing. If you do not do that, then if you cannot endure that on the path, I think enlightenment is far away. Then it's not possible. You get slightly hot, then you want to go out, you get a little cold, you just go, and then you are hungry a little bit, and you just cannot take the pain of your legs, cannot take the pain of your back, a person cannot attain, accomplish a higher state. Look at the people, how much they have to work just to make certain changes in a relative sense. How much work, like

[43:10]

a farmer used to put so much work in order to get one crop, how much effort they put to accomplish this. Similarly, one has to put some time and some kind of effort into practice also. Otherwise, it's almost impossible to reach the state of accomplishment. And for that, we have to see very carefully, before going to much ritualism, before going to any much more great things to hear, excitements, first look deeply inside. And then afterwards, that will become like, this will become the source of inspiration to support those Vajrayana teachings, will become the support, inspiration to open up. Do you hear about Vajrayana teaching which shows great deal of transformation with energy? Of course, it's very different, you see. Vajrayana works

[44:11]

with the ultimate display of the mind. But here, in order to fully understand the ultimate display of our mind and energy, first we have to look inside, you know, really to make the foundational ground to see how that is happening, why we are really messing up. And when you cannot see that, later the Vajrayana practice cannot benefit you much because you are not very clear to yourself. We still, you know, think Vajrayana is like a ticket, you know, it's like buying the shortest ticket, it says the shortest path, so you believe it's like the shortest path and you go and receive initiation and you collect something and entertain yourself and you never watch inside yourself, you never confront a real situation, you do not become earthy. A bodhisattva is a very solid person, very grounded, very earthy, they relate just very real.

[45:12]

And Vajrayana is the essence of the reality. But if you cannot see the real, you cannot see the essence. And it will become like the entertainment there. All those colors, you know, and oh, wow, how beautiful. And then you go back and when you confront those real situations, you are not ready for it, and then you just think that you will get enlightened in the battle or probably your lama is going to do the job for you or something like that. It wouldn't work because therefore teaching is taught because everyone has to do it. Our enlightenment is a personal question, is a personal attainment. Every teachings in the world, every different tradition, in general, there is the same basic idea that the practice is to be done individually, therefore the teachings are shown. Why the teachings are shown if it not has

[46:14]

to be done individually? If someone can take care, the teaching has no need to show a teaching. One person can eat the food and visualize that our location in front of you, a tremendous wide, transparent body, tremendous light illuminating from his body and reaching the whole world to every being, humans, animals, every universal wherever there is a being, healing all the emotions and cutting through their obscurations and just tremendous light flows and dissolving into them, their obscurations are purified and they are able to see the inside which they can have the strength later on to cut through their own karma. ... ...

[47:14]

... [...] One of these Bodhisattva's teachings is named and they have a slightly different work of process how they work, the material, as I said, the Bodhisattva works with the material of aggression, hatred, jealousy, these are the very things which Bodhisattva works with all and these are called the two defilements of the pair. One is called the defilement of passion and one is called the defilement of phenomena, general phenomena. The defilement of passion are the gross neuroses which is very obvious to us but the subtle passion is very hard to see the subtle emotion state so these are both clans on the path of Bodhisattva, ones keep on working along with them and working for oneself and working for others too

[48:19]

so in that way to work that on one is the insight and tremendous patience and openness so that's how Bodhisattva keeps on working on the path so there's ten stages of Bodhisattva how it works there are much more details and which I will keep on explaining today so far we have touched the how to to see inside ourselves the practice of Bodhisattva because we hardly do meditation in Bodhisattva mind I think that's not that's one of the very big missing point when we just started to have go straight to the highest thing we do not really see the inner root part so it's important to meditate on compassion just meditate on compassion you can find a tremendous lightness after Bodhisattva, you really find like a cleanse, you really feel that deeply so these are tremendous healing

[49:20]

that is how the healing happens so any questions? Krishnaji, when you say meditate on compassion are you talking the way you gave us an example this afternoon where you're thinking words by examining how I'm living how my relationship with God is Yes, yes, how you're living at the beginning, your present state of the mind, the way it is functioning then also seeing everybody, you know that everyone wants the happiness from the tiniest ants creature to the highest biggest creature to human beings to everyone's constantly striving for happiness and why they did not get, because they've lost the sanity of Buddhism in their mind and Buddhism in their mind is like a healer for every situation it's in the Shantideva text it says it's the healing for every situation healing for oneself

[50:20]

without healing for others it's the state of their mind which bridge every gap it's the state of their mind which communicates every situation it's the state of their mind which leads and cuts through this confusion of karmic chain so without practicing on this thing we are not really we are losing the essence of the Buddhist teaching and the insight and those greater qualities we would not know because we are missing the energy we are missing, we do not all the Buddhisthita is the energy of the true expression of their mind the expression is Buddhisthita and one has to work with the relative Buddhisthita mind from this stage and then working with the ultimate Buddhisthita otherwise all these projections is a tremendous energy and this energy at this moment has been worked with our five

[51:22]

passions and how to work that on the path by seeing that how important we should not be territorial how important that we should give up our greedy mind how important that Bodhisattva even have to give up the spiritual materialism even that one has to give up and that's how then realization can be attained in such a way like Dilopa and Naropa they did not give him any chance not even one single chance of spiritual materialism constantly cutting through and that's how we have to do it to ourselves like crushing under our feet all the time when something negatively arises if we give up ourselves we can be driven as a slave carried away for a long time

[52:23]

so movement, the fundamental awareness is so important if you get lost at the first stage then you will be carried a long way ahead so you should be of course it would not be easy one day or two days but that's the practice that's the path you are willing to do and you see how important it is to make the change and then in time you will feel lighter and lighter you do not see that it's like a job for you you become part of that it's part of your space the whole space becomes clear beginning students usually view compassion as being active in thought or actions but once you start working with not clinging or pushing away the emotions and the different actions or the habits, the habitual patterns there is a tremendous flowingness that comes which is kind of a contradiction

[53:24]

to the active compassion and understanding that you get at the beginning crazy wisdom? no there is a flowingness that comes where you don't chase after compassion you chase after this or that it's important I think to work on active also one has to work on all different sides but as I said one should not get stuck with relative one has to bring the prajna together one has to bring the emptiness the understanding of the reality emptiness does not mean we talk about empty we create empty not the creation of empty the nature of the experience as it is you cannot describe that it's like the person tastes the sugar but cannot describe kind of that reality of experience which is we do meditation and meditation is a stage where you build a stage but after some time

[54:25]

the boundary is totally dissolved then you become that instead of you try to be but for the beginners one has to actualize the both stages the relative bodhisitta where we work from body, speech and mind and the ultimate bodhisitta where when we sit and we look into the deeper nature of our true nature and then when those action arises in post meditation stage instead of engaging and making our life into that mess we try to use our energy for better reason we do not make a fool to ourselves we become something something you take a pride, you take a delight in that stage and you after taking one delight, two delight then you really cherish that state you can see how much you can heal yourself and you can heal others and ultimately

[55:26]

by the prajna you cut through that and able to enter the space of non-duality the total life so that's how one has to follow, one has to do the two so I guess that's much for today thank you

[56:44]

chanting [...] Marimboche, Dagejoro, Kemejoro, Katenjibe, Koneji, Sonde, Kusumtoki, Udo, Sa, Kusumtoki, Udo, Kusumtoki, Udo, Sa.

[58:24]

So, continuing the Bodhisattva path. Today we will go on the stages of the 3rd Bhumi or Bodhisattva, then 4th, 5th, 6th, and the path, the foundation path, and the fruit. Now, what is the foundation path and fruit? In meditation it is called the view, meditation, and action. And in the sutra, when we do meditation, it is called view, meditation, and action. And on the path, it is called the foundation path and the fruition. And that is our journey, the three approaches of the spiritual journey.

[59:42]

The approach of the foundation, the path, and the result. Now, in this stage, in ordinary stage, our foundation is the relative truth, basically the foundation is the relative truth and the ultimate truth. The foundation is the union of relative truth and the ultimate truth. Now, that's meaning that the appearance of phenomena, what we see, what we hear, what we smell, all this relative appearance is primordially there. Primordially, this energy, the appearance of energy is fundamentally presented in its own nature. And that is called the fundamental ground, fundamental ground of the ground, the foundation, the path, and the result.

[61:00]

Because our mind, the nature of emptiness, the nature of our mind, nature is a voidness, is a spaciousness, is an emptiness nature, is not tangible, is intangible. But yet, this intangible, spacious mind has a tremendous potential of arising state. So that arising state is called the relative truth. That's called relative. Things are unceasing. Within this space, all the galaxies, all the stars, and everything can be seen. We can smile, we can talk, we can hear, we can communicate. All those communications are arising, arising state is called the relative truth. And now, from where it is arising? From the space. And that space and that arising state is inseparable.

[62:04]

You cannot differentiate. There is a space and here is the appearance. You cannot make that to a differentiation. And that is called the union of relative truth and the ultimate truth. So the union of the relative truth and the ultimate truth is even at this present stage, in the confusion level also, there is a union. There is a union. There is union all the time. Now the difference is, at this stage, it seems to be because the duality has taken so strong place into the foundation ground. So world foundation is, instead of the opening foundation, instead of the unobstructed foundation experience, we experience the obstructed foundation experience.

[63:05]

So it is union. A person does not realize, a person does not experience the openness of this foundation at this stage. The person experiences there is a separation, there is always a border, always a boundary. Every situation is something to be checked upon, something to be investigated, something to be chewed, rather than oneself becoming the chew itself. But there is no opening. One will, when a person experiences itself as a chew, that is the stage where the opening of the foundation is. So therefore at this stage, because of the duality, because of the confusion state, though it is the union of the relative and the ultimate, but one does not experience that, one sees, when you hear relative, you immediately project into a tangible solid entity,

[64:12]

and which has an impact on your mind, as we show, the impact comes because the projection is very strong. The projection, the relative appearance is frozen. The relative appearance is frozen, so therefore it appears to be like a strong impact is there. And one does not experience the openness. One does not experience the, as I said, chewing something which needs to be chewed, instead of oneself becoming the chew itself. There is no opening. And the path. Now the foundation ground is duality. The path is also now confused, because the foundation is confused. The foundation ground is an obstructed, unopening state, therefore the path also becomes an unopened path. The path also becomes obscured. The path, whatever we do on the path, our whole journey in our life becomes an obstructed journey.

[65:20]

We face, we struggle, we fight, never it opens, because of that duality. So path is all the spontaneous wisdom qualities, like the five poisons transmitted through pure nature is the five wisdoms, five passions transmitted. But not, because the opening state did not take place, the opening state of the foundation ground has been lost, so therefore we experience the obstructed state. So entire energy which arises from the minds becomes the obscured state, simply just by that one point, clinging, grasping, makes the whole energy into five poisons, five passions. There is such a strong power. Just simply one clinging has manifested into five poisons.

[66:24]

And just by cutting that root will naturally transmit that into five wisdoms. So the path becomes all the energy transmitted into, transformed into the five poison states, tremendous grasping, jealousy, order, not the opening state of jealousy, not the opening state of anger, not the opening state of desire. And obstructed desire, obstructed... So the path becomes an obstructed path. Whatever we do seems to be a challenge, seems to be something not opening all the time.

[67:27]

So we work, all the materials which are presented to us on the path becomes a support towards more challenge and more difficulties to approach. So at this present stage, a person who has no understanding of this nature, who has no understanding of the primordial nature, who has no understanding of the Dharma path, Dharma means... Dharma does not mean a conversion. Because when we have so much strong habit in our mind, when we hear Dharma, oh, that Lama, Tibetan Buddhism, immediately we have a label idea and you see a Roshi, oh, Japanese Buddhism. And the teaching in Buddhism is not like that. It's at a certain stage, it's a non-identification of the very question who's asking who.

[68:30]

So, but at a beginning stage, because of our own clinging, we even make labels even to the pure space. We even label to a stainless guy. Though this guy cannot be named, but yet we like to label things. So, so Dharma does not mean a conversion stage. Dharma means truly taking place to cut through the fear and doubt of that conversion. Actually, that is cutting through. If one is stuck in a Dharma, that's not a Dharma. The Dharma teaching essence is to cut through that. Cut through every challenges that comes on the way, which will connect through more chain of karma, to cut through that. That's called the Dharma teaching.

[69:34]

Therefore we pay respect to that. Therefore the trust you develop, your basic intelligence has a trust. It can see through that. It can understand. And your practice is so important on the path because the practice develops and deepens your understanding, deepens your realization. And naturally one has a tremendous faith and tremendous trust because it's your true space, it's nature. So it's not a state of conversion. The persons, those who try to convert, they're trying to escape. That is not cutting through. That's like escaping from one fear to the next fear. One does not know what to do. So you try to escape from one situation and then adapt yourself to another situation. That's not a Dharma.

[70:35]

That's a spiritual materialism. And actually it's a samsaric materialism. Even the name spiritual does not apply. The name spiritual truly applies to cutting through. As long as it's a chain of karmic reaction, it's not a spiritual path because it's a samsaric chain. The spiritual path has to be something essence which can cut through that. That is called a spiritual path. And that is not afraid for, you know, does not depend and does not teach a conversion, does not try to change somebody's model, does not try to change somebody's lifestyle, to be able to see the way a person is presented with his own materials. If a person has tremendous more jealousy or some person has more anger, some person has more hatred,

[71:39]

whatsoever our state of mind has a particular problem, and to work with that and to cut through that is the particular blessing. That is called a blessing. That is called the striking force of the Dharma teaching and understanding. But as long as one does not understand, then you would again put Buddhism into one of those shells, you know, of different, one of those other religions. On the shell there's the, you know, Buddhism, there's the Christianity, there's the Hindus, and there's the Muslims, and there would be a lot more. Now we have one more these days, there's Rajneesh also, we could do Rajneesh. And there's Ram Tala, you know, it's not something like that, you know. It's this true spiritual means, a real seeing deeply inside,

[72:41]

and cutting through that on the path, working with the materials which we have presented, and to be able to cut through that one needs the wisdom and prashna, the wisdom. So the path becomes, at this stage, a person who has never entered the Dharma path, has no understanding of this nature, how the relative truth and the ultimate truth are on a union stage, fundamentally. And then everything seems to be like a tremendous big, confused, it's not a clear circle, it's like a very confused, everything is mixed together, there's this, there is, it's like a mixture of kind of confusion there. So then on the path what we are doing, our journey become like, everyday fighting, everyday striking, everyday trying to,

[73:43]

the way we know, the way we used to do when we are not working with our true essence, the way we are wandering, the way we are planning all the time, the way we are, the way we are trying to dominate situation, the way we try to hurt somebody else, the way we try to build our ego all the time, so no opening stage, the foundation ground of the opening stage has been lost, so therefore the path is also the accumulation towards that ego, towards that obstruction nature. So when the foundation and the path, foundation is not understood, the path is confused. Once the path becomes confused, the result becomes pain and suffering. Therefore the nature of samsara is said, pain and suffering, because we have lost the essence from the foundation ground.

[74:48]

The foundation is not understanding the opening nature of the relative truth and the ultimate truth, of not seeing that how spaciously, how graciously it appears. To see the gracious experience of that foundation ground is the enlightened mind, that nothing obstructs, everything, whatever it is presented, they all become the celebration of the buddha nature. There is no obstruction. But once we do not understand that whatever is presented, everything that appears becomes like a confrontation, becomes a suspicious situation, it becomes a state of analytical, we have our own CIA and we have our own KGB to investigate that, what is each thing coming up confronting us, we investigate where did that come from and things,

[75:50]

because we have lost the ground that itself is the opening stage. Now on the path, on the path of the essence once, one is our not recognizing that nature is called the false nature, false nature, and understanding that path is called the essence nature. Now in the essence nature the foundation is the union of that relative truth and the ultimate truth. Now union is not something, when we understand union we think two things getting together, it's like a white thread and a black thread put together, it's like a union. That doesn't mean union. Union is inseparable. It's like the Buddha said in the Paschana Paramita Tracts, emptiness is form, form is emptiness.

[76:54]

Emptiness itself is form. Form is emptiness. You cannot separate the form as a different thing and emptiness as another thing. Because the appearance of this relative is primordially there. The appearance of this relative nature is primordially there. Even at the stage of Buddhahood it's primordially there. Therefore the nature of this mind is called the unceasing experience. The nature of the mind is called the nature of three kayas. Dharma kaya, Sambhoga kaya and Nirmana kaya. It's not a nihilistic emptiness. The nihilistic emptiness is nothing whatsoever coming after that. And one is completely... It's the biggest criticism and the biggest false complaint towards our nature

[78:03]

to say that mind is completely empty and there is nothing whatsoever. And it's simply we are not seeing the nature carefully because even a person claims that mind is totally empty, there is nothing. If anybody says that there is something, don't believe in that person. What? He can say all those things. All those words saying don't believe in that person and whatever he is saying is not right. How those things are coming on? Because the mind is not empty. The mind has a true quality to express itself. The express is called the relative truth. That expression is called the relative truth. And that is primordially there. Primordially there, fundamentally there. Without that expression, today we would not be here. If that primordially expression is not there,

[79:04]

you would not see your body, you would not hear yourself, you are like a completely cut off, like a blank space. There would be no experience. Guruji, if it's primordially there, why is it called that? No, it's called the relative and ultimate union. Now relative and ultimate is, of course, this is not taught to the Buddhas. The relative and ultimate, these two separation languages which is used to the people, mind which did not see that nature. So their language is for beings, not for the Buddhas. But ultimately there is not even two truths. There is only one truth. And again it's not caught in one truth. The nature itself is that truth. So it's a language, it's used to, like when you are in Rome, do as the Romans do. Language is just for their people, for their mind.

[80:08]

So that expression of that mind is called the relative nature. And now where does that relative nature arise from? From the space. And you cannot separate. Here the relative comes, relative is born out, and here is the ultimate. You cannot separate. You cannot separate. So, therefore, the space is emptiness, emptiness is form. You cannot separate these two natures. This is the nature of the true essence. Now then the question is, this remains the essence of the teaching in Buddhism. Now there will be lots of questions in this. There will be many, deep study and deep practice into this. Now we may ask, if form is emptiness, emptiness is form,

[81:14]

then why my body does not dissolve? I feel so hard. My body is so solid. It's simply because our grasping mind is so strong that you cannot see that lightness, because the body is always light. The body is always transparent. The body is always light. Because our grasping mind is so strong, simply the experience of the grasping, obstructed dualities make you to experience such. But if there are other people, they can see through your body. There are billions of people who can see through your body. Because it's not tangible. So there is no such thing as a frozen relative, even at the samsaric level. But a person who goes through the experience of samsara experiences a frozen relative. So people create a separation relative one thing

[82:19]

and ultimate one thing. Relatively, I do experience everything, and ultimate is something far away. We put the ultimate far away. Ultimate, that emptiness, is something I'm going to understand. And it's not right now for me. Right now I'm in relative. And this is what is good for me. I have to do things. I have to eat food. I have to walk. And I have to sleep. And I have to go to my work. So relative is important. But ultimate is something not important for me. It is something that I have to understand one day. And you don't pay any attention. You do not put any watch. You do not use your third eye. That's called the third eye, to use your wisdom. But actually, all the time the ultimate and the relative is a complement.

[83:20]

It's a complementary to each other. The relative is, when you're saying, oh I have to do, it's all coming out of your spacious nature. The expression and that openness is always there. But somehow we are constantly solidifying our expression instead of opening that expression. That is the difference. The bodhisattva does not solidify the expression. Because bodhisattva has completely cut the root of solid grasping. So only there is a subtle grasping. Bodhisattva has a subtle grasping. But subtle grasping is not strong enough to solidify the expression. While in our ordinary state, every situation is presented, you solidify it. You check, you analyze, you want to do so.

[84:23]

Constantly every thought which comes out, every phenomenon which arises, that expression is solidified. So therefore, the opening stage of not seeing that the openness and the clarity, the openness and that expression is fundamentally open and fundamentally a great celebration, you do not see that. And when we do not see that celebration, then we become solidified. So even a spiritual pet is solidified, that expression. And when we solidify the expression of the spiritual pet, that is called the spiritual materialism. And this is how the lives become so serious and such a big deal to us because we solidify our expression all the time. We do not see that this is the light. We just, the gem is right there. And not seeing that gem,

[85:24]

not seeing the nature of the gem, then the gem is obscured. Yes. So, so that is how the, on the path, on the path, we solid, in the ordinary stage, we solidify our expression of the spacious mind. So once we solidify the expression of the spacious mind on the path, then the result is what? The result is solidified. To put it simply, the result is solidified. The result is then an obstruction. The result is gross. The result is solid because you solidify the expression. And then the world samsara manifests.

[86:26]

All different phenomena of samsara manifest. On this solidification. Now, Bodhisattva on the other hand, Bodhisattva on the other hand understands and knows oneself very well. Because Bodhisattva knew the Dharma. Knew the Dharma. Bodhisattva has understanding of his mind very clear. And an attainment, a beginner's Bodhisattva, at a first stage of Bodhisattva, which is an enlightened stage, they totally know their state of mind. And at the same time, they are aware of their situation, that they are still, they still do have subtle solidification. They do not have a gross solidification, but they do have subtle emotions. And that is a,

[87:29]

we can use the word, I think the word solidification is not very good to use for that state. But they do have a subtle emotion, Bodhisattvas. A certain credentials they have. They do have certain credentials for the experience. Like the Buddha did not have any credentials. But Bodhisattva do have certain credentials. And Bodhisattva do have credentials for taking that on the path. So there is a credential even for taking a delight, even for taking a joy into that. But Buddha does not even take the delight also. Because Buddha itself is the delight. Itself is the nature of the delight. But Bodhisattva yet do take a subtle delight into it. So, so Bodhisattva is completely aware on the path

[88:33]

that seeing that profound nature, profound means not getting to the ground. That's what it means. When we touch to the solid ground, that means we have touched it. That's called profound. Because at this stage, when we are totally living in a solidification of our expression, there is no profundity, understanding and realization. So at a certain stage, when we land it, put our feet on the ground, that means getting deep into the wisdom, understanding the true nature, that is the profundity of the realization. So Bodhisattva have a profound understanding. Seeing the nature, seeing the opening nature, the opening celebration of that form is emptiness. Emptiness is form, that one is totally free from that obstruction and solidification.

[89:36]

So therefore, it's become easier for a Bodhisattva to clean up that subtle credential also. While for us, the credential is so important, because we solidified our expression of the relative nature. It's so important for us to have a credential. I have to get the name because I did that job. And if you don't get the name, we fight for it. We may go to the court and try to get that name, even if it's just a name. You may spend several years fighting in the court simply just to get a name, that I did that job and I'm there. And your friend on the path is going to tell, right, you are supposed to get that credential, not the other person, right? And you also solidify yourself,

[90:40]

yes, that is right, I'm supposed to get it, so let's go, go to the court. Now when do we get enlightened? When do we get our opening stage? With such a mentality, with such a foundation, with such a path, and such a fruition. The foundation, path and fruition are the three most important steps, it's the journey. So, it's really important to live in an enlightened society. So we should all get enlightened pretty soon. We can create a better understanding in between our friends and support each other in a better way. At least we need some opening, we have been solidifying for too long time and it's time for us to let it, clean that solidification,

[91:42]

let it go. And the experience is very different, you see. The experience of that expression to be solidified is very pain and very paranoid. It's a state of total paranoid, that is the nature of samsara mind. Paranoid, uncertainty, fear, they all are complementary of the solidification of the expression. Not knowing the opening state of the relative and the alternate. Now, Bodhisattva do not take, though there is a slight delight, slight joy, in working with the beings, and a tremendous opening is there, there is a slight credential for Bodhisattva. There is a delight, the Bodhisattva takes the delight, a satisfaction, kind of delight, that it is so great,

[92:44]

so wonderful. But Bodhisattva do not solidify it. Bodhisattva do not solidify it by taking the credential to oneself. But Bodhisattva take the delight in giving the credential to others. So, that is kind of, the kind of the subtle credential, very complicated, it's very complicated, the Bodhisattva has. Bodhisattva would take the delight in giving the credential to others, but does not take the credential for oneself. So the delights come in a different way. And that is very big, you know, because in that way, because Bodhisattva sees the root of that, root of our suffering comes by grasping to oneself.

[93:45]

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