solidifying. Of course. The credential will be there. Even as I said, the Lama says not to cling very much. So I will try not to cling. Again the sub-clinging will be there. So it's hard. It's very tricky. But that's how you begin. And then it will become less and less and less. And the more space you experience, the more humorous your mind will become. The more playful your mind will become. And then the true joy you experience will become. And then the total dissolving of this habitual mind which is like the play of this thing will be completely resolved. 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. It's so important to understand. Okay. So then now we will now we can have a lunch break here.

[01:02]

So please have your lunch here. To discover the inner realization, to make it come into reality in our presence. And this technique has been in the past all the great enlightened teachers, the bodhisattvas, buddhas, they have all been on this journey, on this path, by the presence of the 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 the life force, actualizing the reality of the phenomena, actualizing the nature of the

[02:17]

expression 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

[03:18]

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 enabled to cut through from time to time. 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 prashna, 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 not to make it

[04:18]

a territory, it's extremely important. And then a real, real opening state would be experienced in a joyful state. As it's said in the Padmasambhava's teaching, that wherever you stay, there is a joyful state at that state, because one's self becomes that splendor of that nature, that delight of that nature. Even the world phenomena arising, 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 changes, try to dictate, seems like dictating the life,

[05:19]

that we depend on the external situation, how the life dictated. 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 wisdom quality, which at this stage, even it's 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, which makes, because the intelligence is the one which make it life, which makes it go through very living experience. And it transmits,

[06:20]

transmitting the confused intelligence, make the life experience of wisdom prajna, which is tremendously delighting, tremendously opening, and a tremendous sense of the highest sense of humour, the highest sense of opening stage at that stage. 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, 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 you need to do some more of, some more meditation, it is important for you to do some more of putting into some more presence of your awareness, to put it in a simple

[07:22]

word. And the presence is so important, which needs to be integrated in all aspect of life, while walking, while eating, while sleeping, even in a state of sleeping, you could have a wonderful sleep, you could have a wonderful opening in every situation. Sleeping would not be an ignorant state of sleep, because the inside of the opening will take place, your dreams will be lighter, your whole energy will be lighter, and same thing in a living situation, when you eat, when you go, once that presence is there, it is opening up, and you can see cutting through also, because it does not collect, it collects of confused intelligent energy. So, 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 is a tremendous delight in itself. As I said, the

[08:24]

ultimate state is the delight itself, but bodhisattva do have subtle emotions, so therefore there is a subtle credential, a very subtle credential, not for 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, 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,

[09:25]

unrealized mode. And now, taking the, taking one of the most important steps on the path, first one takes the refuge, and refuge is the opening, the beginning, 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. It is an initiation. The refuge is a blessing, refuge is the opening stage of our inner state

[10:27]

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, path of 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 ourself up, which means that we would not be solidifying the situation, which means we would, because we see that by solidifying ourself, we freezes ourself, 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 a tremendous love, the world energy

[11:28]

manifests into that state. So a person does take Bodhisattva vow, and then taking it, now taking it means, why a person do take the Bodhisattva vow? 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. It's like

[12:28]

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. Nothing is difficult if you see the

[13:32]

quality of the Bodhisattva. And one do understand the living material of the confused intelligence is there, but you are, you are, you see the qualities of that opening spaciousness, so it is not difficult. 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 world material of our grasping, confronting the world 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

[14:33]

melted down. So therefore, the Bodhisattva do take that vow which he commit, 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 enlightened. 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 territorial. While the Bodhisattva is like the open space, it's like the parking place. Anyone can park the 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.

[15:35]

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. 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 does Bodhisattva stage mean? It requires understanding and it requires practice to make that experience of life into reality. The experience of the wisdom into reality. It requires that kind of wisdom. And that is how from the beginning

[16:35]

Bodhisattvayana until the tenth stages of Bodhisattvahood one makes that commitment and one works on the 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 Bodhisattvabhoomi, the Bodhisattva stage, would have to be very strong. 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 stage. Then one becomes closer and closer and closer every day. And the other side is how we become closer to

[17:36]

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 status of all the past great, the great 84 Mahasiddhas, the great lamas of Tibet, the great enlightened beings. 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 but the total cutting through of the chain of suspicious, the chain of the ignorant darkness world. And for that, the path of Bodhisattva, there is most important thing, very very important, there is not one single way to go without

[18:36]

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 wish-fulfilling thinking. One who works with the wish-fulfilling thinking, with the fantasy, is us. We just think that this could happen, something flash, in a flash second, we expect that someone would take care of us. We even do take, oh, I want to take care of, I want to receive this Bodhisattva vow so that I can be healed. I want to take the

[19:38]

refuge so I will 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 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 chain. While a Bodhisattva, the circumstance 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

[20:39]

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 there. And that does not mean that from today you give up your house, you give up your clothes, you give up everything, you should not work like that. What it means is, you should be working from deep inside that someday you become the giving itself, you become the delight itself. That has all different

[21:40]

skillful communication by itself, that itself. It 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 unskillful. 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 giving time, giving generously, tremendously, but a beginner's Bodhisattva should not cut their hand and give to somebody, because they did not attain the state of Pashna. So if they cut their hand and give it to, or their eyes, or their ears, whatever, then they could have a resentment after that, because their solidification grasping is still there. So their, oh-ho, why did I do it? It's too much. Because again, the grasping is not, still there.

[22:42]

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, one has to be gentle and kind of one needs the skillful, one needs to knowledge and wisdom how to approach that way. Now we have gone to the first Bhoomi, second Bhoomi, and third Bhoomi and and the fourth Bhoomi. Now the fifth

[23:47]

Bhoomi. Now fifth Bhoomi is fifth Bhoomi is fifth Bhoomi is total when the Bodhisattva reaches the fifth Bhoomi, Bodhisattva, even from the first Bhoomi, 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 a way. But we would not use the distraction for such a thing. And at the stage of fifth Bhoomi, the Bodhisattva mind is totally involved into total completion. It's called Sam Ten.

[24:47]

Sam means Sam is Sam 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 Bhoomi. So mind is totally involved into one state, into one energy. There is no there is no division, splitting of the ten directions at all. It doesn't say that there is the east, that part of your mind goes towards there and part of your mind goes towards down and part of your mind goes towards the central, part of your mind goes towards

[25:48]

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 tremendous lightness is there. It's like when you touch ice in the fridge, you know, you feel tremendous cool, you know, tremendous light. It wakes you up very clearly. Like that, it's like tremendous ah tremendous clarity, tremendous lightness. The whole thing involves you. It's like a complete experience at that stage. And that is the fifth Bhumi. And at that stage, from the beginning stage, from the path of the Dharma,

[26:49]

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 hatred. All these things is called the gross phenomena, gross defilement. And now cleansing the 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 are not they are not live in a sense which they can attract more, which they can attract, not live in a sense

[27:52]

which they can solidify. But live in a sense they are there. Live in a sense the energy is there. But not live in a sense which they can attract more 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 is no going back. So it's the prajna 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 is very live. It's not that it is dead. It is live. But subtlety does not does not attract, does not have the strength to solidify

[28:52]

that subtlety. So therefore from the each, first to the second to the third to the fourth, they become lighter and lighter and lighter. And so therefore the subtle phenomena defilements is the subtle defilements is purified on the path. These, 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 prajna, the basic intelligence of the vishnu prajna. So it confuses, it cuts through that confused intelligence, transmutes that into the wisdom state. And then the experience of the bodhisattva on that fifth stage is a tremendous concentration power which it can, the qualities from the first stage to the fifth is tremendous, extremely

[29:53]

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. 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 a 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 life like Hitler, like somebody like that who can change the life, who can change the structure of the world that is the strength of that confused intelligence when it's reached in such a peak it can manifest out.

[30:55]

Similarly, that the wisdom intelligence also have the strength like that which can manifest the opposite side. So, so Bodhisattva from that from each level to level because of cleansing that to defilements which is the natural state, the quality of the prajna, each cell is cleansing, each cell is cutting through then it does not become difficult at all it's very gentle for Bodhisattva to step to the next steps 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

[31:55]

total become the biggest bridge where one sees their feeling, where one just enters into their understanding whether it needs a 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 because their opening stage is so expanse is so great infinite inside is there infinite inside is there that they have the way it manifest 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

[32:56]

have no choice at that state the way the experience is one do 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 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 there is the delight that working for the being but Bodhisattva does not wish that I need the delight there 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 that stage so therefore that delight is there so Bodhisattva do not even think of being the delight itself so that is like the

[33:57]

the ultimate Buddhahood so on that path to think of the stages of the ok now we have gone to the you know so going on the fifth Bodhisattva Bhoomi is total involvement into the situation where the Bodhisattva can see the total deftness of the person's mind from external consciousness to the subtle consciousness to the secret consciousness 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 stage and the sixth Bhoomi of Bodhisattva is now the prashna itself, wisdom itself and at that stage the total the total

[35:01]

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 stage take place on the sixth Bhoomi which is the prashna, the state of the prashna itself and then after now you know once reaching the first step is 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 one is the other side and one is the one is like the fence in Germany, the west and east one is, the one's fence if you jump is the realization of the first Bhoomi and the other side is the grasping mind, the other side is the freedom state and that is the most difficult until that stage

[36:03]

it is slightly difficult so at this stage it is little bit hard at this stage it is little bit hard for us because it is kind of lot of creative vision you need and lot of strength you need to jump on that fence and you have bravery, you know it's like 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 and once you once you without any doubt knowing that behind the fence you know it is the great medal of God you know it's like so you run, [...] run you jump but some people run, [...] run and then again go back and then again try one time

[37:09]

you know run, run, run so there is the lama behind saying now run run and then again go back and then again go back or sometimes we pitch a tent here we camp down and then we wait for Vajrayana or we need some extreme we need the Vajrayana which has got a spring you know sit on the spring and then you are through so the most difficult stage is the border of that bodhisattva the first bodhisattva stage it's the most difficult stage now once coming on the other side then the second stages to third stages is very gentle you know it's like you have a

[38:09]

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 passport or Indian passport it's very difficult to get visa in other countries so it's like the jumping on the other side the first stage is difficult so once reaching that stage then the second Burmese to the third Burmese, fourth Burmese it's very easy then it's very gentle so all our strength our bravery our things to be challenged to able to exercise the exercise the world exercise like a champion they used to exercise for the games for the Olympic games like they run for each day about 3-4 miles

[39:11]

and then do all the exercise it's like before the stages of the stages of the getting into the accepted into the getting accepted into the Olympic games so it's like once you climb that fence then you got a medal and then all the different companies fire them and they become like the model of like Nick shoes and it's like that then it's very easily you are accepted on the second Burmese and third Burmese you can just go to the next Burmese but until that until you get a medal until you cross the fence that is the most difficult part so where we always get stuck is that part and the seventh Burmese

[40:15]

now the seventh Burmese is the it's called the getting far away it's called the getting far away six Burmese it's called accomplishment accomplishment of reality accomplishment of reality yes means in front 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 at that stage now at that stage now six parameters is completed now there are four other parameters

[41:17]

the strength the parameter of strength the parameter of wish-fulfilling wish-fulfilling wish-fulfilling the parameter of don't keep on listening more don't keep on listening the eight the eight the eight Burmese is the wish-fulfilling wish-fulfilling parameter and the seventh is the strength strength

[42:32]

strength on the stage of seven Burmese attaining the stage of seven Burmese and then now now it gets very subtle extremely subtle getting from the seven Burmese the seven Burmese is called getting far away getting far away means getting far away from the the far away even from the the the whole subtlety 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 credential that hardly one could notice also there is hardly any

[44:20]

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 it's beginning to happen the delight itself you see but it's not fully accomplished into the delight but it's beginning to become the delight 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 eight is the stability and the ninth is the fully qualities all the qualities are manifested and tenth is the the cloud the dharma cloud [...] means all the qualities of the dharma the cloud is like

[45:21]

the richness of the sky for instance we can also use that terms in metaphors so at that stage all the qualities of the prajna manifest so it says that even the what is the stage of that such a great opening would not even ordinary being could imagine in their mind now how we can imagine once in a while when we have a fresh 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, going, eating in all different aspects so you come to taste that more and more and more so for that one needs the awareness if he loses the awareness then of course it is so easy to get

[46:23]

back again to get solidified so constantly it needs some time of practice and then you come to taste it more and [...] then the space starts to develop open and open and then one would have the experience that seeing your state, what you used to be before and how much different does it make now and then you can see the further step of the what will be the next step and so now basically you see that 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 path of the bodhisattva and the path of the ordinary confused mind, both are very alive and the lives

[47:25]

both are very alive both are very open both are fundamentally free one has the humor into that, one started to play into that pattern, it is like one of the most beautiful show for a bodhisattva but of course bodhisattva do not take the joy, the beings are suffering and playing even the suffering is a play even the suffering is a play the bodhisattva sees the suffering as a play at the same time sees that not knowing that play how much suffering they go through so tremendous compassion do arise from that prajna intelligence from that wisdom intelligence and that is how the most suffering is there the more bodhisattva is attracted naturally the bodhisattva is bodhisattva's compassion is more there, bodhisattva activity to benefit is more stronger

[48:26]

into communicating with different different language and that is how very important and I like to know how many people like to take bodhisattva vow today so what I am going to do is I have to go and get 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 it is very important we better jump the fence sooner you know you understand light up the candle today is the 8th day which is a very special day of Buddha's day, very positive day

[49:26]

very virtuous day today and now in taking refuge in bodhisattva vow 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 so therefore they are extremely graceful extremely happy when they see that a mind directing to the true intelligence of prasanna the buddhas of all the ten stages from first stages bodhisattva from the first stages to the ten stages the buddhas of the three times and the great lamas

[50:28]

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 take generate my enlightened mind not that I get out of one specific problem or that specific problem until you get enlightened until the world 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

[51:29]

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 spiritual friend so until I attain the state of enlightenment until I get to the space of openness I take refuge in the buddha, buddha represent as the relative there is the Shakyamuni Buddha and the three times three times, three times buddha but in fact it is our

[52:29]

own very nature of the mind which is the buddha nature and the dharma is the very pure speech of the 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 the energy is tremendous compassion and tremendous cutting through the chain of the karmic reaction 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

[53:29]

the intelligence of the prashna, 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 gentle relationship we have a tenderness to ourselves we have an understanding to ourselves we would not put ourselves 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 therefore I follow the percept of bodhisattva and I am ready and willingly

[54:30]

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, please repeat after me visualize all the buddhas and bodhisattvas in this space visualize all the buddhas and bodhisattvas in this space visualize all the buddhas and bodhisattvas

[55:47]

Sangye Namla Khyab Suche Chö Dang Chang Chup Sempa Yi Sok Da Ang De Shi Khyab Suche Chang Chup Ning Por Chi Ki Par Sangye Namla Khyab Suche Chö Dang Chang Chup Sempa Yi Sok Da Ang De Shi Khyab Suche Now that's receiving the refuge from all the Buddhas and triple gems. Now we're entering Bodhisattva vow. Chittagongki Deshekki Chang Chup Tukni Kepa Tang

[56:59]

Chang Chup Sempe Lapa La Deta Rimshin Nepa Tar Deshin Gola Pendung Du Chang Chup Simni Ki Gi Shing Deshin Tuni Lapa La Simpa Shintu Lapa Rigi Chittagongki Deshekki Chang Chup Tukni Kepa Tang Chang Chup Sempe Lapa La Deta Rimshin Nepa Tar Deshin Gola Pendung Du

[58:00]

Chang Chup Simni Ki Gi Shing Deshin Tuni Lapa La Simpa Shintu Lapa Rigi Chittagongki Deshekki Chang Chup Tukni Kepa Tang Chang Chup Sempe Lapa La Deta Rimshin Nepa Tar Deshin Gola Pendung Du Chang Chup Simni Ki Gi Shing Deshin Tuni Lapa La Simpa Shintu Lapa Rigi So you have received the Bodhisattva vow.

[59:03]

Now, it says, now repeat after three times, now rejoicing to taking the vow. Tingtu Dakse Drepu Yu Mi Sipa Lepra Tok Tereng Sange Riksu Ge Sange Sesu Ta Yurto Tane Daki Shine Kyang Riktang Tunpe Le Tsamte Kunme Tsunpe Rikte La Ngokpar Migyur Teter Cha Lungwe Chakter Phungpo Le Chittar Rimshin

[60:06]

Nepa Tar Deshin Chishik Tarte Na Chang Chup Simni Dala Ki Daki Tereng Kyopar Thamche Ki Chengra Drowa Deshik Nita Ni Bhartu Dela Drontu Perzin Ki Tatang Samin Laso Gawra Ki Changchhu Simni Rinpoche Mage Panam Kegyur Chik Kepa Nyampa Mepa Tang Kongwe Kongtu Pe Warasho

[61:07]

Changchhu Simdang Medal Xing Changchhu Chola Sholwa Tang Sangye Namki Yongsong Xing Duki Lenam Pong Warasho Changchhu Sempa Namke Ni Drotun Tukla Gongru Sho Gongpo Yini Kangong Pa Simchen Namla Dejor Sho Simchen Tamchik Detang Dengyur Chik Ngenro Tamchik Tatu Tungpar Sho Changchhu Sempa Kangta Sajo Pa Teta Kunki

[62:10]

Molam Drupar Sho So, rejoice taking rejoices. Now today, I have made my life extremely beneficial and resultful. By taking the birth of human being,

[63:11]

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 to 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 the Bodhisattva by opening oneself. And I am happy to become the family of the Buddhas. Now whatever situation I am confronted, however the materials are presented,

[64:14]

and they are working, I would not abuse them. I would 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 state 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 would respect it, I would 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,

[65:23]

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,

[66:31]

be happy from today on, I am your greatest friend. I will not harm you from today on, I am your friend from today on. The precious mind of this Bodhisattva 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.

[67:32]

May I always abstain the work which will solidify the state of samsara and put myself into state of negativity. That solidification is the evil. May I not be able to, may I be far away from those states. May all the Bodhisattvas, may I 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 I 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 Chenrezig,

[68:37]

which is the most important, one of the greatest Bodhisattva. And it's tremendous blessing to receiving that Bodhisattva and taking his practice now. CHENREZIG CHENREZIG

[70:02]

CHENREZIG [...] OK, 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 tent? Well, all the supports are there. Yes, you have the tent. The refuge is there. OK, so that's it. So now you have the vow and generate tremendous compassion inside yourself and tremendous blessing to Bodhisattva Chenrezig practice. It's very, very powerful practice. And at least 200 mala a day. And dedicate that for every being. And afterwards, you should make aspiration that until the beings get enlightened, may they always come into being, into 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 may 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 in the world in general and then in this nation,

[72:39]

may not even the name disease, famine and war be ever heard. 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. Now we finish the Hinayana, we finish Mahayana. Now we go to Tantra today. I'll just get copies of yours. All right.

[74:13]

Thank you. Goodbye. Goodbye. So today we are going to a very important section of the course, which is the Vajrayana tradition. And it will be very important to see how you will understand what is Vajrayana practice and how do the work, the work of sound mantra, the work of different forms, different lights, different energies. So it's one of the most important session.

[75:15]

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. Can't hear? No. This is my microphone, right? Is it close enough? It should be, yeah. Yes, yes. Yeah, it's good. It's good. It's good. It's good.

[76:44]

It's good. I'm going to put the needle in the middle of the ear. I'm going to put the needle in the middle of the ear. So, last, first time when we began this teaching of treasure of knowledge, we started with

[78:29]

the foundation attitudes, the spirits, what we should have, and recognizing the samsara, all different states, which I explained. And the second part, the path of bodhisattva, the ten bhumis of bodhisattvas, the attainments, realization of bodhisattva state. And now we come to Vajrayana state, which is called the Mantrayana. It's called Mantrayana, it's called path. All are the one name, one meaning, but different names. Now, actually, when we get to tantra, it's getting much closer to our most open humorous nature, but at the same

[79:31]

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

[80:36]

is the inner meaning of the teaching of tantra, and then you could fully understand and appreciate the practices on the path, the understanding of initiation, abhisheka, the understanding of transmission, the practice of curing, different levels of practices, the four different sessions of tantra practice, the practice of kriya, upa, yoga, mahayoga, anutrayoga, sorry. These four different levels of the practice of tantra can be understood into very existence of this very real life. Because teaching is a real life. Teaching is not something you program,

[81:36]

you prepare for some new different planet. That's not. You just be the way you are. You understand who you are, and what you are, and where you are. That is what the teaching opens, exposes, presents the situation, the opportunity, and therefore we are able to take the benefit by understanding that and by fully able to materialize into that nature. And this is proved on our planet earth. Many great teachers in the past, in India, in Tibet,

[82:37]

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. And it's just amazing when I think of how powerful this state is. Even when you understand, just even thinking, 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

[83:50]

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 a heart syllable mantra, which represents the essence of our awareness, how much power this manifestation of this syllable mantra, even seeing that mandala, even having the picture, image of this mandala is just tremendous. You may have, it is hard for understand at a beginning

[84:57]

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 a changes of a personality, how long it takes, but it takes somehow you change. But you do not immediately recognize that okay, it is changing this moment, now that second I am changing, that second I am changing. You do not recognize that. After one year term, oh, I have changed. I have gone to such and such place, I studied such and such, and I have such and such environment, friend, so therefore I

[85:57]

change. And to see very detail 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. 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

[87:08]

state. That is how powerful the opening mandala of the Tantra, which is called Mantrayana, Vajrayana, Tantrayana, Dhyana of skillfulness. So, there are different names. So it is very important to know what is this Tantra meant. And in Buddhism, in Buddhadharma, the highest introduction of the nature of this mind is directly introduced in the Tantra. And once you have a good understanding of it, 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

[88:10]

misunderstanding. Because there are so many similarities of what is Tantra and what may be not 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. 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

[89:22]

the advantages on the path from the Tantra 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 Tantra, the Lama has to get, ask the permission to all the Lama, Dakini, Yidams, that may be able to teach, and may they planting the seed of this thing into mind. Because, and 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

[90:32]

direction. Now, at the end of this, the first Tantra was taught by Buddha Shakyamuni. And basically most Tantra in Tibet has been derived from Padmasambhava, who was prophesized in the Parinirvana Sutra by Buddha himself. He said, after eight years of my death, in the lake of Dhanakosha, a greater being than myself will be born. And he will spread the most secret teaching of Padmasambhava, 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.

[91:43]

It is not easy to understand this mind that simply, so many methods the Buddha has to present. 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. 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.

[92:49]

We are, no, 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. And there is, I understood that there is a problem in understanding different cultural background, which is very true that culturally in the East, there's, you know, there's been some support for the Dharma. 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.

[93:59]

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 that 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. Because over the centuries, from the 5th century to almost to this to the 20th century, because over the centuries, from the 5th century to almost to the 20th century, somewhere in the world,

[94:50]

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