...solidify, of course. The credential will be there. Even as I said, oh, the Lama says not to clean very much, so I will try not to clean. I think the solid will be there. So it's hard, it's very tricky, but, you know, that's how you begin. And then it will become less and less and less. And the more space you need, the more humorous your mind will become, the more playful you are. And then the true joy and experience will become angelic, totally dissolving of this habitual mind, which is like the clay of this thing, which is completely dissolved. So that is how the understanding what is really the foundation, what is really the path, what is really the result is so important and not to misunderstand, so important to understand. So then now we can have a lunch break here. So please have your lunch here.

[01:02]

To discover the inner realization, to make it come into reality in our presence. And this tactic has been, in the past, all the great enlightened teachers, the Bodhisattvas, Buddhas, they've all been on this journey, on this path, by the presence of their awareness, which was introduced to them by their teachers, and then having that presence of that awareness, meditating upon that, which means actualizing the reality of their life force, actualizing the reality of the phenomenon, actualizing the nature of their expression,

[02:18]

into its, freeing that into its true space, which is called the space of Dharmakaya, then we are able to cut through the limits, cut through the obscured limits of this, of the confused intelligence. And without such a technique, we get confused all the time. Every day we get, we pick up so many different situations and we put them into, program them into different, different directions and many different situations and then again once the whole expression becomes solidified and it's become a feeding support to the confused intelligence. And it's very important how I see that meditation is one of the most important technique, one of the most important precious technique, enable to cut through from time to time.

[03:31]

And I would tell you that you should do recommend meditation every day at least for an hour and do the walking meditation The point is one should have a presence of opening, a presence of spaciousness, a presence of opening itself is the prajna, itself is the cutting through, which needs to be the presence in every situation. In eating, in walking, in sitting, in doing practice, in every state, the presence of that expression, not to solidify, not to make it a territory, it's extremely, and then a real, real opening state would be experienced, and a joyful state. As it's said in the Pema Sambhava's teaching, that wherever you stay, there is a joyful state at that state, because oneself becomes that splendor of that nature, that delight of that nature.

[04:40]

even the world phenomena surrounding you, in the environment phenomena, the environmental situation will live, will be naturally suppressed, if you can say what you want to use the word suppress, suppressed by the splendor of that nature. It cannot fight to you. At this stage, in ordinary stage, the external circumstances, the external phenomena try to dominate, try to change us, try to dictate. It seems like dictating the life, that we depend on the external situation, how the life dictates it. But when this inner splendor, the inner insight is developed, the inner insight, the wishing gem nature of our enlightened mind, the openness develops, then the splendor, the light of that expression, as I said, the basic purity intelligence of that wisdom prajna has the strength of

[05:47]

wisdom quality, which at this stage even is hard to imagine how it could be. Because as the other side of that expression of that nature, expression of the energy, is this confused intelligence how much it can produce so much experience in this situation of life. because the intelligence is the one which makes it live, which makes it go through very living experience. And transmitting the confused intelligence makes the life experience of wisdom, prajna, which is tremendously delighting, tremendously opening, and tremendous sense of the highest sense of humor, the highest sense of opening stage, at least. and very important from time to time in order to reach a state one has to observe the mind that how our state of life is going through from time to time.

[06:53]

Are we again putting back ourselves into the same conditioned state of mind, putting back ourselves into same programming, same solidifying? And if that is happening, it is important that we make some changes. It's important we need to do some more or some more meditation, it is important for you to do some more, putting into some more presence of your awareness, to put it in a simple word. And the presence is so important which needs to be integrated in all aspects of life, while walking, while eating, while sleeping, even in a state of sleeping, you could have a opening in every situation. A sleeper would not be an ignorant state of sleep because the insight of the opening will take place. Your dreams will be lighter, your world energy will be lighter. And same thing in a living situation, when you eat, when you go.

[07:55]

Once that presence is there, it is opening up and you can say cutting through also because it does not collect the collects of confused intelligent energy. So in the path of Bodhisattva, from the first stages of Bodhisattva to the ten stages of Bodhisattva, Bodhisattva keeps on working on that, and having such attainment of realization, there's a tremendous delight in itself. As I said, the ultimate state is the delight itself, but Bodhisattva do have subtle emotion, so therefore there is a subtle credential, very subtle credential, not from one sense, but taking the credential for the delight of seeing how much strength it has, seeing the intelligence of that wisdom prajna, so therefore the credential is coming from seeing the wisdom prajna state. While at this stage, how much the fear, the other side of that state, how much the fear is coming from every situation which presents every state very lively, which presents the fear, the paranoid, the suspicious do arises.

[09:10]

The other side cutting through the suspicious, every situation is presented with that delight. So the credential goes to a delightful state, while in this state the credential goes to the fear. That is exactly what happens in a state of realizing unrealizement. And now taking one of the most important steps on the path, first one takes the refuge. A refuge is the opening, the beginning of the journey towards enlightenment. It is like the opening of the heart. It's like opening of the state of our mind towards enlightenment. That is called taking the refuge in Buddha, in Dharma, in the Sangha. And after that, now this is general in Buddhism. From the Hinayana to the Vajrayana, it's very important to have the refuge, refuge initiation.

[10:18]

It is an initiation. The refuge is a blessing. Refuge is the opening stage of our inner state of realization and which has been introduced at the time of receiving the refuge, the external refuge and the internal refuge. Then once having that, then a person on the path of a great vehicle, the Mahayana, one takes the refuge of Bodhisattvayana. Which means now from today on, we are not going to work, we are going to open ourselves up. Which means that we would not be solidifying the situation. Which means we would, because we see that by solidifying ourselves, we freeze ourselves and we experience qualities of that freezing state as the fear and pain and suffering. So we see that quality and we see the other side of the quality, which is the bodhisattva nature, tremendous delight and opening state and cutting through and great humor and a great benefit and tremendous love.

[11:27]

The world energy manifests into that state. So a person does take bodhisattva well. And then taking it, not taking it means why a person do take the bodhisattva well. Why a person cannot just be bodhisattva is because they are the living material of the confused intelligence. The living material of the confused intelligence are there. So therefore one is brave enough to confront the living material of the confused intelligence which you are brave enough to commit yourself to make the changes on that. So for that, a person takes the Bodhisattva vow, where even you go through difficulty, you know, though you understand the point. Once you understand the point, it's not difficult. Nothing is difficult.

[12:27]

It's like if someone is... This morning I saw a television news about this Queen of Jordan Queen of Jordan is an American woman and she was born in America she is American and she got married to King of Jordan and she changed her name changed her religion changed everything So she was asked the question, was it hard for you to change your name and change your religion? And she said, no, nothing is difficult once you're in love, you know. Similarly, nothing is difficult if you see the quality of the bodhisattva. And one do understand the living material of the confused intelligences there, but you see the qualities of that opening spaciousness, so it is not difficult.

[13:50]

And therefore, but there will be obstacle in every situation. There is also obstacle for the bodhisattva path, like in every situation. So that is what the awareness is the main strength on the path of bodhisattva, which will be the main support in cutting through, in confronting the whole material of our grasping, confronting the whole material of our different habits, all which are formed there. Those will be what needs to be opened up. Those freezing, frozen state has to be melted down. So therefore the Bodhisattva do take that vow which he or she commits that from now on until the state of enlightenment I would open myself for myself and for others to benefit on the path to help and heal and enlighten it.

[14:56]

So that courage requires tremendous strength because if you lose that awareness, again you will go back to the same confused intelligence, which means again one would be working on territory. While the bodhisattva is like the open space, it's like the parking place. Anyone can park their car. That's like the government's parking car. That's how the state of the Bodhisattva is. It's like total opening state. And no one fights there, everyone can be happy, everyone can relax. Your car is there, you're not worried. Things like that. And if you park near a private property where it says no parking, even you park for two minutes, your heart is beating all the time. What could happen? Things like that. It's like an open state where one is allowed to. So the space of bodhisattva is like that all the time.

[16:00]

The space of bodhisattva is tremendous when it's committed oneself for such a state. And therefore, it requires understanding, very important. It requires knowledge, what is bodhisattva statement. It requires understanding and it requires practice to make that experience of their life into reality. The experience of the wisdom into reality. It requires that kind of wisdom. And that is how, from the beginning bodhisattvayana, Until the tenth stages of bodhisattvahood, one makes that commitment and one works on that path with the natural strength of the prajna. Of course, at the beginning stage, one does not have that strength because at the beginning bodhisattva, or let's say the beginner's bodhisattva, who has not even attained the first stage of bodhisattva, the bodhisattva stage, would have to be very strong.

[17:04]

would have to be very strong, would need the blessings, would need the strength, would need the understanding more. And that's exactly what we are doing. We are coming closer and closer by doing practice, by integrating that intelligence into the reality of the opening state. Then one becomes closer and closer and closer every day. And the other side is how we become closer to samsara is when we solidify every situation, every material presented to us from the space, we immediately solidify, we become much more closer and closer to samsara. which is very clear at this stage. And now the other side of the opening stage is like when they open up, then it's like the stages of all the past great, the great 84 Mahasiddhas, the great lamas of Tibet, the great enlightened beings.

[18:08]

There must have been many. which we even do not know where they are and where they are not, but they have been on the path of that opening stage where they find tremendous, the total cutting through of the chain of suspicious, the chain of the ignorant, darkness. And for that, the path of Bodhisattva, there is the most important thing, very, very important. There is not one single way to go without going through the path of Bodhisattva. One has to see the suffering. One has to see what is really happening. There is no wish-fulfilling thinking for bodhisattva. Bodhisattva does not work with the wish-fulfilling thinking. Bodhisattva works reality. Bodhisattva works in a very earthy manner, in a very solid way, just transmuting the confused intelligence into a true wisdom intelligence and working with people step by step. That is the path of bodhisattva. So bodhisattva does not work with the wishful thinking.

[19:12]

One who works with the wishful thinking, with the fantasy, is us. We just think that this could happen in a flash second. We expect that someone would take care of us. We even do take, oh, I want to receive this bodhisattva vow so that I can be healed. I want to take the refuge so I would be better. But again, when we come to reality, we would not do it. And when we come to the real path, to challenge the intelligence, to transmute the intelligence, when the circumstance is presented to you, because circumstance is the real thing, what is all the time. Even for a bodhisattva, the circumstance is there, and for the confused intelligence, the circumstance is there. How they relate, how they open, that is the difference. In an ordinary state, the reaction is there, which creates the chi.

[20:14]

While a bodhisattva, the circumstances would be cutting through at that stage. And that is the difference, how the point of understanding the path of bodhisattva and oneself seeing that state, and one time you do it, two times you do it, three times you do it, then you start to taste the qualities of the bodhisattva mind. Until we do not do that, until we do not implement the opening state, we would not have the taste of the delightfulness what is there. We have never tried because we have somehow loved our grasping mind so much and therefore we were not able to give that up. And Dharma needs to be free, to be less burdened, to be totally free. We have to give the very cause of our suffering, which is death.

[21:16]

And that does not mean that from today, you know, you give up your house, you give up your clothes, you give up everything, you know, you should not work like that. What it means is you should be working from deep inside that someday you become the giving itself, that you become the delight itself, that has all different skillful communication by itself, that itself. does not mean at one time you have to throw your whole thing out, you know, and then you go back inside. And then, again, that is unskilled. Even for a beginner's bodhisattva, the beginner's bodhisattva do practice in many different ways. They do practice by giving, they do practice by, you know, giving time, giving generously, but beginners bodhisattva should not cut their hand and give to somebody.

[22:17]

because they did not attain the state of pashna so if they cut their hand and give it to give it or their eyes or their ears whatever then they could have a resentment after that because the solidification grasping is still there so that oh ho why did I do it it's too much still because again the grasping is not still there it's not ready to go so one has to go very gently Very gently, step by step. And also, not too gentle. It needs some force. It needs some striking force. You just can't be too gentle. If you are too gentle, then of course the ego will be the winner all the time. So once in a while you have to cut it through. But usually also one has to be gentle and kind of one needs to be skillful. One needs to have knowledge and wisdom how to approach that way. Now we have gone to the first bhumi, second bhumi, and third bhumi, and the... and the fourth bhumi.

[23:31]

Now the fifth bhumi. The fifth bhumi is... When the bodhisattva reaches the fifth bhumi, a bodhisattva, even from the first bhumi, does not have any distraction. But the distraction can be used in a very subtle way for taking the slight credential, which is slightly a distraction, on the way. But we would not use the distraction for such a thing.

[24:34]

And at the stage of hip bhumi, the bodhisattva monad is totally involved into total completion. It's called some ten. Some ten is concentration, one pointedly concentrated. At this stage, is a state of putting, entering, of course it is entered, the whole space becomes a total involvement without having any different split, splitting or dividing experiences at the stage of the fifth boomi. So mind is totally involved into one state, into one energy. There is no division, splitting of the ten directions at all.

[25:38]

It doesn't say that there is the east, that part of your mind goes towards there, and part of your mind goes down, and part of your mind goes towards the central, part of your mind goes towards the southern direction. It's just... total power to be able to communicate fully at that stage with the beings. That is the fifth stage of the attainment. Now each one of the stages, the prajna, the wisdom, intelligence, become clearer and clearer and clearer. It's like Smita's lightness is there. It's like when you touch her eyes. In the fridge, you feel tremendous cool, tremendous light. It wakes you up very clearly. Like that, it's like tremendous clarity, tremendous lightness. The whole thing involves you. It's like a complete experience at that stage.

[26:40]

And that is the fifth bhumi. And at that stage, from the beginning stage, from the path of the Dharma, one starts working on the purification of the defilements. All the defilements, the defilements are put into two ways. One is the defilements of the passions and one is the defilements of the subtle phenomena. One is the gross phenomena and one is the subtle phenomena. The gross phenomena is... Gross anger, gross jealousy, gross desire, gross or hate it, all these things is called the gross phenomenon, gross defilement. And now cleansing their state becomes subtle. So subtlety, very subtle emotion, very subtle thing, even Bodhisattva do have. But because Bodhisattva has the prajna, it is always cutting through. They cannot, they are not... they're not life in a sense which they can attract, not life in a sense which they can solidify.

[27:53]

But life in a sense they are there. Life in a sense the energy is there. But not life in a sense which they can attract, move, substance of duality they cannot attract the solidification towards those state because prajna is there so prajna is constantly like reaching the first bhumi one is constantly cutting through there is no going back there is no not going back to the samsara at all There's no going back. So it's the prashna strength itself is cleansing state, cutting through state. So even that is there, even that is lively there, it is there. The subtlety is there. When subtlety is there, it's very alive. It's not that it is dead. It is alive. But subtlety does not attract, does not have the strength to solidify that subtlety. So therefore, from the each, first to the second, to the third, to the fourth, they become lighter and lighter and lighter.

[29:00]

And so therefore the subtle phenomena, defilements, the subtle defilements is purified on the path. They become open up. They become the confused intelligence of the life. You know, the intelligence is there. But the intelligence at this stage is supported by the wisdom prasna, the basic intelligence or the vishnamprasana. So it cuts through that confused intelligence, transmutes that into the wisdom state. And then the experience of the bodhisattva on the fifth stage is a tremendous concentration power which it can the qualities from the first stage to the fifth is tremendous, very extremely difference because in the first stage the way of manifestation is twelve hundred and the seconds become double and third become double and fourth become double and fifth become double.

[30:06]

The strength, power, all the refinement of the intelligence become much and much and much lighter and that the clarity become more and more powerful. It's like for instance in a confused intelligence When that confused intelligence is in the peak of its strength, it's like some very negative people's mind. How much it can express out, how much it can make the change of millions of lives, like Hitler, like somebody like that, who can change their life, who can change the structure of the world. That is the strength of that confused intelligence. when it's reached such a peak, it can manifest. Similarly, that the wisdom intelligence also have the strength like that, which can manifest the opposite side. So, So Bodhisattva, from each level to level, because of cleansing that two defilements, which is the natural state, the quality of the prajna, its cell is cleansing, its cell is cutting through, then it does not become difficult at all.

[31:23]

It's very gentle for Bodhisattva to step to the next, step to the next, and next. And at the same time, because bodhisattva sees one's nature, sees tremendous delight in that, bodhisattva has tremendous compassion to beings because bodhisattva is very sensitive. Bodhisattva is very sensitive in his feeling because bodhisattva do have sensitive in his own subtle phenomena. So therefore bodhisattva become extremely like a great bridge to the total Buddhahood. become the biggest bridge where one sees their feeling, where one just enters into their understanding, whether it has to be given a soft drink or a wine or a tea, whatever is needed, the Bodhisattva will give to heal them because the Bodhisattva is more sensitive. Now then reaching the ultimate, you see, Bodhisattva do not wish for the state of Buddhahood.

[32:26]

Because their opening stage is so expanse, is so great, infinite insight is there, infinite insight is there, that they have, the way it manifests in their mind is they just don't wish for that enlightenment. They just do not want to go in a state of total... But of course, they do not have no choice at that state. The way the experience is, one does not want to get enlightened, but there is no choice. Because the two defilements are totally cleansed. So even one does not necessarily say, I want to be the delight itself, you know. You work with that subtle, there is a delight in working with the being, and at the same time, but Bodhisattva particularly do not look for the delight for working for the being.

[33:29]

There is the delight that working for the being, but Bodhisattva does not wish that I need the delight. That is the other thing you see. Bodhisattva do not work for the being so that Bodhisattva can have the delight. It's just because the delight is the nature which is presented at the stage, so therefore that delight is there. So Bodhisattva do not even think of being the delight itself. So that is like the ultimate Buddhahood. So on that path, To think of the stages of the... Okay, now we have gone to the, you know, so going on the fifth bodhisattva bhurmi is total involvement into the situation where the bodhisattva can see the total deafness of the person's mind. External consciousness to the subtle consciousness to the secret consciousness.

[34:34]

Now, this will all be seen from a bodhisattva stage, but at a higher, higher, higher level, the bodhisattva can see much deeper and deeper and deeper state. And the sixth bhumi of bodhisattva is now the prajna itself, wisdom itself. And at that stage, the total... the total understanding of the true space is realized. This true space is understood at the beginning stage also, but the total is more like a completion, not a total completion, but a great completion. This stage takes place on the sixth bhumi, which is the prashna, the state of the prashna itself. And then after that, now, you know, once they're reaching the first step, it's the most complicated stage. It's the most difficult stage because it's like jumping from the border of, it's like jumping the fence of the samsara and nirvana.

[35:39]

One is the other side, and one is like the fence in Germany, the West and the East. The one fence in Fijian is the realization of the first Burmese, and the other side is the grasping mind, the other side is the freedom state. And that is the most difficult. Until this stage, it is slightly difficult. So at this stage, it is a little bit hard. At this stage, it is a little bit hard for us because it is kind of a lot of creative vision we need and a lot of strength you need to jump on that fence. And your bravery, you know, it's like all your presentation of this confused intelligence has presented the appearance to you, it's like a fence with all the bombs and all the weapons, you know, it's tremendously hard. And it is the hallucination, it's the mirage of that.

[36:44]

And once you, without any doubt, knowing that behind the fence, you know, it is the great meadow of garden, you know, it's like, so you run, [...] you jump. But some people will run, [...] and then again go back. And then again try one time, you know, run, run, run. So there's the lama behind saying, now run, run, okay. And then I can go back. Or sometimes we pitch a tent here, you know, we camp down here. And then we wait for Vajrayana. And then we wait for Vajrayana. Oh, we need some extreme, we need the Vajrayana, which has got a spring, you know. If you sit on the spring, you have to... So the most difficult stage is the border of that bodhisattva, the first bodhisattva stage.

[37:58]

It's the most difficult stage. Now, once coming on the other side, then the second stages to third stages is very gentle. Then you just, you know, it's like you have a, it's like having a, actually, having like an American passport and a Swiss passport. It's very easy to get visa. But once you have a Pakistani visa, a passport, an Indian passport, it's very difficult to get a visa in other countries. So it's like the jumping on the other side. The first step is difficult. So once reaching that state, then the second Burmese, to the third Burmese, fourth Burmese, it's very easy. Then it's very gentle and very... So all our strength, our bravery, our things to be challenged, to be able to exercise, the exercise, the world exercise like a champion.

[39:03]

They used to exercise for the games, for the Olympic games, like they run for each day about three, four miles, and then do all the exercise. It's like before the stages of the stages of the getting into the, to getting accepted into the, getting accepted into the Olympic games, you see. So it's like once you climb that fence, then you got a medal, you see. And then, you know, all the different companies fired them and they become like the model of, you know, like Nick's shoes and different, different... And it's like that. Then it's very easily you're accepted, you know, for the second Bhoomi and third Bhoomi. You can just go to this Bhoomi. But until that, until you get a medal, until you cross the fence, that is the most difficult part.

[40:04]

So where we always get stuck is that part. And the seventh bhumi. Now the seventh bhumi is called the getting far away. It's called the getting far away. What was the sixth bhumi? The sixth book is called Nguntugul. Nguntugul means accomplishment of reality. Accomplishment of reality, yes. Wuntu means in front. Gyur means happens. Happening in the front means the whole realization is exposed at that stage. It's fully manifested. And the seventh is getting far away. Getting far away. At that stage, now at that stage, now sixth parameter is completed, you see.

[41:15]

Now there are four other parameters. the strength, the parameter of strength, the parameter of wish-fulfilling, wish-fulfilling, wish-fulfilling, the parameter of... The eighth bhumi is the wish-fulfilling paramita. And the seventh is the... What does on the stage of seven Bhumi, attaining the stage of seven Bhumi, and then now it gets very subtle, extremely subtle getting from the seven Bhumi.

[43:36]

The seven Bhumi is called getting far away. Getting far away means getting far away from the... far away even from the... the whole subtlety, you're getting far away from subtlety actually, so it goes to the secret path. Now the subtle dissolve at the secret, remaining the most secret, we can say subtle also to that, but extremely subtle spot, extremely secret space one enters, the secret credential, the space of the very slight prudential that hardly one could notice also. There is hardly any identification from that stage on. That is called the seventh path. But until that, there is a slight identification to bodhisattva. Bodhisattva do identify the delightful. But from that on, now is beginning to happen the delight itself, you see. but it's not fully accomplished into being delight, but it's beginning to become the delight.

[44:44]

Now the very subtle emotion part is totally dissolving. The whole intelligence of the prajna become much more clearer and clearer and clearer. So then from the seventh is the getting far away, eighth is the stability, And the ninth is the fully qualities, all the qualities are manifested. And tenth is the cloud, the dharma cloud. Dharma cloud. Dharma cloud. Dharma clouds mean all the qualities of the Dharma. The cloud is like the richness of the sky. For instance, we can also use the terms in metaphors. So at this stage, all the qualities of the prajna manifest. So it says that even the... what is the stage of such a great opening would not even ordinary beings could imagine in their mind.

[45:45]

Now how we can imagine once in a while when we have a flesh experience of enlightened mind, that is how we come to see that such a great opening stage is there, through meditation, through different experiences, integrating practice into different forms of life, walking, sitting, rowing, eating, in all different aspects. So you come to taste that more and more. So for that one needs the awareness. If he loses the awareness, then of course it's so easily to get stuck, again to get solidified. So constantly it needs some time of practice. And then you come to taste it more and more and more and more. And then the space started to develop open and open. And then one would have the experience that seeing yourself, what you used to be before, and how much different does it make you. And then you can see the further step of what will be the next step.

[46:50]

And so now basically you see that is the foundation, that is the path, understanding the foundation, understanding the path, and then one understanding the result. And on the path, as I said, the basic thing, what really is there, both the path of the bodhisattva and the path of the ordinary confused mind, both are very alive. And their lives, both are very alive. Both are very open. Both are fundamentally open. One has the humor into that. One started to play into that pattern. It's like one of the most beautiful show for a Bodhisattva in a way. But of course, Bodhisattva do not take the joy that beings are suffering and playing Even that suffering is a play, you see, even that suffering is a play, the bodhisattva sees that suffering as a play, at the same time sees that not doing that play, how much suffering there goes through.

[48:00]

So tremendous compassion do arises from that prajna intelligence, from that wisdom intelligence. And that is how the more suffering is there, the more Bodhisattva is attracted naturally. Bodhisattva's compassion is more there. Bodhisattva's activity to benefit is more stronger into communicating with each other in different language. And that is how it's most very important and I'd like to know how many people like to take Bodhisattva vow today. Okay, so what I'm going to do is I have to go and get the text. Somehow I didn't bring the text. And in the meantime, please meditate. Just go to one session of meditation and I will go and I will bring the text. And then it would be great to take the Bodhisattva vow.

[49:01]

It is very important. We'd better jump the fence sooner, you know. You understand? Let's light up the candle. Today is the eighth day, which is a very special day of Buddha's day, very positive day, very virtuous day today. And now in taking refuge in Bodhisattva world, we should visualize that all the Buddhas and Bodhisattvas, all the Buddhas and Bodhisattvas, in front of this space, filled, the whole space is filled with Buddhas and Bodhisattvas. And they are all looking straight at us with tremendous joy and delight that we are committing ourselves to a state of happiness and openness.

[50:04]

So therefore they are extremely graceful, extremely happy when they see that a mind directing to the true intelligence of Prashna. The Buddhas of all the ten stages. From the first stages, Bodhisattva, from the first stages to the ten stages. The Buddhas of the three tongues. And the great lamas. All please, like they are the witness. that from today on I will commit myself towards a better understanding and treat myself with respect and loving instead of abusing ourselves, which means taking care of other beings and taking care of oneself. Until which time? Until the samsara ends. Until I get enlightened. Until that time I generate my enlightened mind. Not that I get out of one specific problem or that specific problem.

[51:05]

Until you get enlightened, until the whole samsara is ended, I will commit myself to benefit all the beings. Still that, I will not be afraid for which I confront. I will strike the force when it's needed and I would not allow my grasping mind to obscure myself and to solidify myself. I will do every possible means to cut it through in every different aspect for myself and for others to benefit in every different states. So therefore I take refuge in the Buddhas until that time, to the dharmas, to the sanghas. Buddha is the enlightened mind, dharma is the wisdom, and sangha is the spiritual community. The spiritual community means the spiritual friend, those who support each other. And the true spiritual friend is the teacher, is the lama. That is the highest goal of a spiritual friend.

[52:09]

So until I attain the state of enlightenment, Until I get to the space of openness, I take refuge in the Buddha. Buddha represents, as the relatives believe, there is the Shakyamuni Buddha and the three times Buddha. But in fact, it is our own very nature of the mind, which is the Buddha nature. And the Dharma is the very pure speech of that nature, the Sambhogakaya aspect, that is the Dharma. And the nirmanakaya aspect of that activity is the Sangha, from an inner state of view. That is the Buddha, the Dharma, and the Sangha. And taking refuge means you enter the space of reality, you enter the space of true state of awareness that itself recognizing is the ultimate refuge. And now... Having entered the space of ultimate awareness of refuge, naturally, spontaneously, the activity of that energy is tremendous compassion and tremendous cutting through the chain of the karmic reaction.

[53:17]

So therefore, we dedicate ourselves on this path, the life-confused intelligence, which brings this tremendous chain of connection. We are able to transmit this into the intelligence of the prajna, the intelligence of the wisdom. which is the awareness and likewise in the past all the buddhas and bodhisattvas have taken this heart of enlightened mind this bodhisattva mind and the percepts of bodhisattva which we do not harm which we started to have a a gentle relationship, we have a tenderness to ourself, we have an understanding to ourself, we would not put ourself into difficult, misunderstanding situation. Likewise, they have gone through their path for the benefit of all beings and for oneself, for the benefit of all beings. And likewise, I also generate exactly the same attitude and positive, generate myself towards the higher goal of realization.

[54:24]

Therefore, I follow the percept of bodhisattva and I am ready and willingly to do those things. So, when we repeat it, when you repeat after me for three times, Then these are the visualizations you should do. So first we go through, let's repeat after. Visualize all the Buddhas and Bodhisattvas in this space. CHO CHU NA ZHUG PA'I CHO CHU NA ZHUG PA'I SANGS RGYAS SANGS RGYAS CHOM DEN DE CHOM DEN DE SANGS RGYAS SANGS RGYAS SANGS RGYAS Chant [...] Thank you.

[55:26]

Thank you. [...] Khyab Suu Khyay. [...] Now that's receiving the refuge from all the Buddhas and the Triple Gems.

[56:44]

Now entering the Bodhisattva Vow. Siddharthamun ki. Desik ki. Changchuk sugni. Kepa thang. Changchub Sempe. Lapa La. Deda Rimshin. Nepa Tar. Deshin Jola. Pendung Tu. Changchub Semni. Kigishin. Deshin Duni. Lapa Laang. Srimpa Sintu Laparagi Chitarnamuni Deshikki Chanchothuni Kepatang Chant [...]

[57:47]

Lapra ki, Chetarangun ki, Desik ki, Chanchuk Thuni, Kepa Thang, Chanchuk Simpe, Lapala, So you have received the Bodhisattva vow. Now, it says, now repeat after three times, now rejoicing to taking the vow. TENG TU DAG ZE DE BU YOD MI ZI PA LE PA RA THOB

[59:19]

Dering Sangye, Riksuke, Sangye Sesu, Dagyurto, Dane Daki, Sine Kyang, Rikteng Thunpe, Lechamte, Kyunme Thunpe, Rikde La, Nyokpura Migyur, Thank you. [...] Baso.

[60:45]

Gauraki. Gauraki. Chanchu Simni. Chanchu Simni. Rinpoche. Rinpoche. Makiepanam. Makiepanam. Kegyorchik. Kegyorchik. Kepanyampa. Kepanyampa. Mepatang. Mepatang. Konekondu. Konekondu. Pevarasho. Pevarasho. Chanchu Simdang. Chanchu Simdang. Mital Singh. Mital Singh. Chanchu Chöla Cholwa Thang Sangye Namkhi Yongsung Shing Dukkhe Lai Nam Pongwarasho Chanchu Sempa Namkhi Ni Chanchup Sempa.

[62:03]

Chanchup Sempa. Gangta Sarjopar. Gangta Sarjopar. Teta Kulki. Teta Kulki. Moolam Drupadarsho. Moolam Drupadarsho. So the rejoice taking rejoices. Now today I have made my life extremely beneficial and resultful.

[63:07]

By taking the birth of human being, which is the higher consciousness state of the experience, I am today able to become a family of the Buddhas. family of the Bodhisattvas, by which I will commit myself, relate myself towards the true nature of my mind. And I will follow the family of the Bodhisattvas, by which I would not harm beings, I would not put myself into negative situations, which we understand the entire path of bodhisattva by opening oneself. And I'm happy to become the family of the Buddhas. Now whatever situation I'm confronted, however the materials are presented and they're working, I would not abuse them.

[64:18]

I will do according to the family of the Buddhas and Bodhisattvas by which I will dedicate and benefit the beings. The state of this family which is like stainless family without any stains of spot, without any negative situation and experience, This precious member of the family which I have entered, I would not pollute the state of Bodhisattva nature. I will respect it, I will respect the lives of others, benefit, and I would keep this as the most precious thing. like a blind person finds the precious gem in the midst of the garbage.

[65:28]

Similarly, I see this opportunity of practicing the path of bodhisattva and I will work to develop and progress the state of the opening state of the enlightened mind within myself. whoever the beings from today I have saved, from today on, the witness, all the Buddhas and all the Bodhisattvas, that you are the witness that I commit myself from today on to benefit the beings and to benefit myself, seeing the deafness of my mind. And I invite all the beings of the universe as a guest, the devas, the demigods, the humans, the spirit, all the beings, be happy from today on.

[66:33]

I'm your greatest friend. I will not harm you from today on. I'm your friend from today on. The precious mind of this bodhicitta mind is like the precious gem. Whatever is not arising in my mind, may it be arises. Whatever arises there may not be degenerated, and may it open fully and accomplish for the benefit and for the enlightenment. May I not be separated from the state of the enlightened mind, May I always be on the service and always be fully to put myself into the reality action of the Bodhisattva. May all the Buddhas, through their tremendous compassion, through their tremendous strength and compassion, may they protect me. May I always abstain the work which will solidify the state of samsara and put myself into a state of negativity.

[67:41]

That solidification is the evil. May I not be able to, may I be far away from those states. May all the bodhisattvas may be able to accomplish their wishes which to benefit all the beings and to liberate out of that confused state. And whatever the Buddhas have wished for the benefit of beings may be able to give it and benefit them. May all the sentient beings be happy all the time in every different state. May all the lower realms be totally emptied. Wherever the Bodhisattvas are, their wish may come true. So that is the Bodhisattva. And now we will go through a practice of Genresik, which is the most important, one of the greatest Bodhisattva.

[68:45]

And it's a tremendous blessing in receiving that Bodhisattva vow and taking his practice now. OM MANI PADME HUNSI [...] Om Mani Padme Husi. Om Mani Padme Husi. Om Mani Padme Husi.

[69:47]

Om Mani Padme Husi. OM MANI PADME HUSSE [...] Thank you very much. Thank you very much. Thank you very much. Okay, so now you have the Bodhisattva vow and from today on we are pretty close to the fence now.

[71:36]

to exercise ourselves jumping on it. Do we have a step? Well, all the supports are there, yes, you have to take them. Okay, so that's it. So now you have the wow and generate tremendous compassion inside yourself. And this tremendous blessing, the Bodhisattva Chingresi practice is a very, very powerful practice. In at least 200 mala a day, I dedicate that for every being. And afterwards you should make aspiration that until the beings get enlightened, may they always come into... be into a human being, be born as a human being, and have all the perfect conditions, and meet the teaching, and able to progress more, and their hearts be open until the state of enlightenment, and may they not, and it is good to do the prayers of the world peace after that, that may the world in general, and then in this nation, may not even the name disease, famine, and war be ever heard,

[72:44]

May all the good qualities be progressed as prosperity and sublime well-being always increase. Aspirations should be made like that because aspirations are the energy, the strength of that expression of the mind which will come true. So that's it. We finished the Hinayana. We finished Mahayana. Now we go to Tantrat. So today we are going to a very important section of the course which is the Vajrayana tradition.

[74:47]

And it would be very important to see how you would understand what is Vajrayana practice and how does it work, the work of sound mantra, the work of different forms, different lights, different energies. So, it's one of the most important sessions. And there are a lot of technical terms in this, which will be very important for you to understand. Is this ready? Ready? Is it okay? Ready? I can't hear her. This is my throat, right? Is it close enough to you? It should be picking up. Yes, yes. Yeah, it's good.

[75:49]

Thank you. She will be able to do this.

[77:47]

So, last first time when we begin this teaching of Treasure of Knowledge, we started with the foundation attitudes, the spirits, what we should have, and recognizing the samsara, all different states which are explained. And the second part, the path of Bodhisattva, the ten Bhumis of Bodhisattva's attainments, realization of Bodhisattva state. And now we come to Vajrayana state, which is called the Mantrayana. It's called Mantrayana, it's called Tantrayana, it's called Vajrayana, it's called the skillful path. All are the one name, one meaning, but different names. Now actually, when we get to Khandra, it's getting much closer to our most open, humorous nature.

[79:29]

But at the same time, it's a little intense also. There's more intense in humor. There's more energy in humor. So I thought it would be very important for you to know the differences because without knowing it, it's very difficult. What is really Vajrayana? What is really Tantra? A lot of people have different concepts about Tantra, misunderstanding about it. And so when those confusions do prevail, into our mind, then we do miss the chance, we lose the opportunity of short, very quick realization. So I thought it would be very good to let you know what is the inner meaning of the teaching of tantra, and then you could fully understand and appreciate the practices on the path.

[80:48]

the understanding of initiation, abhisheka, the understanding of transmission, the practice of kriya, different levels of practices, the four different sessions of tantra practice, the practice of kriya, upa, yoga, anuttara yoga, these four different levels of the practice of tantra can be understood in two very existence of this very real life because teaching is a real life teaching is not something you program you prepare for some new different planet that's not you just be the way you are.

[81:50]

You understand who you are and what you are and where you are. That is what the teaching, open, exposed, presents the situation, the opportunity, and therefore be able to take the benefit by understanding that and by fully able to materialize into that nature. And this is proof on our planet Earth. Many great teachers in the past in India, in Tibet, Many great practitioners, those who integrated this very practice of tantra, got rainbow body in their one lifetime, able to see the essence energy, the clarity of this energy within one lifetime.

[83:03]

And it's just amazing when I think of how powerful this state is. Even when you understand, just even thinking of it, it does have a very powerful effect. It does have a strong impact on our life. And of course, when we do not understand. When we do not understand the value, we do not understand the essence of this transformation from the tantra. When we cannot understand how a thinking on a particular mandala just even a thinking on a particular mandala, just even manifesting a heart, what is called the heart syllable mantra, which represents the essence of our awareness.

[84:27]

How much power this manifestation of this syllable mantra, even seeing that mandala, even having the picture, image of this mandala is just tremendous. But you may have, it is hard for understand at a beginning stage. Because there is a lot of barriers in our mind. And we do not see through that easy how the barriers cut through. But they do cut through. A person does not recognize the changes of a personality, how long it takes, but it takes somehow, you change.

[85:31]

But you don't immediately recognize that, okay, it's changing this moment, now that second I'm changing, that second I'm changing. You don't recognize that. After one year term, oh, I've changed, I've gone to such and such place, I studied such and such, and I have such and such environment, friend, so therefore I change. And to see very detailed how you change cannot be recognized. Similarly, just imagining and seeing a mandala of a tantra, even thinking of a deity, there is a very strong impact which puts in our mind, which reflects on our mind, on a long run, change our personality. It changes the personality into its pure awareness.

[86:36]

and changes, the word technical term of changes is not that we become something different, again not someone fabricated, again not another form, we simply connect to the root of our original purity. We simply connect to who we are. we get to the straight, direct fundamental state. That is how powerful the opening mandala of the Tantra, which is called Mantrayana, Vajrayana, Tantrayana, the yana of skillfulness. So there are different names. So it is very important to know what this tantra meant. And in Buddhism, in Buddhadharma, the highest introduction of the nature of this mind is directly introduced in the tantra.

[87:55]

And once you have a good understanding of it, And then you can take a great benefit out of that. But when we do not have a good understanding, we would have a lot of misunderstanding. Because there are so many similarities. What is tantra? And one may be not a tantra. A person on the path may get confused. like there are many technical terms. In tantra, like for instance, it directly relates with our elements, directly relates with our energy. So therefore it explains about the gana chakra offering to how we drink and many things. So sometimes if a person does not understand properly, one would take it in a confused, intelligent manner.

[88:57]

And that is where it can become very dangerous. So, now this section, what we are coming this week is going deeper and how to take the advantages on the path from the tantric point. how we can take a swift advantage towards enlightenment. While in the sutra it is great, the levels of sutra, some are very profound, but it does not manifest the kind of presentation which is presented in the tantra. So in teaching Kantra, the Lama has to get, ask the permission to all the Lama, Dakini, Yidams that we are able to teach.

[90:02]

and maybe planting the seed of this thing into mind, because the student should also be understandable, should have the patience, like, as I said, the example of personality, how it changes. You change, but you don't see immediately. But you change. And here the changing in terms of our true self-awareness, the fundamental directness. Now, at the end of this, the first tantra was taught by Buddha Shakyamuni. And basically most tantra in Tibet has been derived from Pema Sambhava, who was prophesied in the Parinirvana Sutra by Buddha himself. He said, after eight years of my death,

[91:05]

In the lake of Dhanakosha, a greater being than myself will be born. And he will spread the most secret teaching of our way, introducing this awareness. Now all this path, generally, you see, you have to understand that they are all ultimately connecting to open our mind. Open our mind means that our mind itself is fundamentally open. To let that understand, so many methods have to be presented. It is not easy to understand this mind that simply. So many methods the Buddha has to present it. And of course the enlightenment itself is so open so they have all the strength, ability to manifest and to put in the table next to you whatever you wanted to eat. So in a technical ordinary sense it requires like a tremendous patience to dealing with the being.

[92:13]

And so now coming to the western needs. It's very important for the Western student to understand that all this teaching, what is really relating inside, is ultimately to open our self-awareness, to lead, to touch to the ground, which is called the ground of awareness, openness, true awareness. So you're not going, you're not trying to, you know, be in a very strange, another society. None of us are interested in being in another society. We have a lot of society, which in technical terms we may take into different forms. I understood that there is a problem in understanding different cultural backgrounds. And which is very true that culturally in the East, there's been some support for the Dharma.

[93:31]

Dharma has been so long in Tibet. But not every Tibetans are enlightened. They all have the same problem, exactly what is everywhere. They have their problem with their emotions. They have their problem with their world. They have their problem with their children, with their husband, with their wife, with their friends. Like everyone has problem everywhere in this world. But there is some sense of support. Like here we have the support of technology. Everyone knows how to drive a car. It's part of our life here. We know to drink a coffee naturally. While to drink a cup of coffee in Tibet, many of them have not had coffee. I'm sure in the remote areas they have never have had coffees. So kind of support the Dharma was presented in Tibet, the support of Hinayana, the support of Mahayana, the support of Vajrayana, was very much easier to understand.

[94:41]

Because over the centuries, from the 5th century to almost to this, to 20th century,

[94:50]

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