So that needs to be liberated. That needs to be cooled down. In the cool body, bodhisattva mind. So then, the result of our Vajrayana practice, the result of our Vajrayana practice, how well we can develop and how well we can understand our Rigpa will really depend on the Bodhisattva practice. So I thought before we go through the main practice of Dzogchen, which is coming on after this practice of Chimresi today and tomorrow, this is very important to me. Sometimes I really feel sad. A lot of students have done good practice, they've heard a lot of teaching, but a lot of students miss lots of important points. But many students seem to think that they can just jump straight into the wisdom, straight into the Rigpa.

[01:05]

But it is not easy to jump straight into the Rigpa. Because you may just jump straight into the Rigpa, you know, you just think that it's just... But as long as we do not transplant that bodhicitta mind, we do not heal, you know, we do not have a good foundation, good ground, it's not going to come out. It's not going to work. It's not going to remain there. And we may not actually see what really that bodhisattva man means. We may not really see what really bodhisattva man means, what really vipa means. There's some kind of aggression tainted, there's some kind of emotion tainted, that's not vipa at all. So, like when we do the moondra practice, or a gradual practice, first we go to the refuge, then we go to the bodhisattva mind, do it 100,000 times, train the mind 100,000 times, then we go to vajrasattva, then we go to mandra, then ultimately we go to guru yoga. Step by step there's a meaning. I think there seems like, of course, the biggest problem we have is bodhisattva mind all the time.

[02:13]

It's natural. Lack of heart, lack of openness, lack of precision into the wisdom and skillfulness always seems to be the problem in relating with our whole life every day. And as long as we are not able to scope with that particular situation, there is no way how we can see our wisdom mind. So we can clearly know that that's our basic problem. And that seems to be what we really need to emphasize is on the bodhisattva mind. I think it's most important. Bodhisattva mind for oneself and bodhisattva mind for others. Thank you. let's try to cool down our aggression, let's try to cool down our heat of the passion of samsaric experience, the whole confusion, the whole deception, we are so caught into it. And let's try to generate, for the first time, truly opening the heart of one's mind and try to do some, you know, try to do some to raise our wisdom and our skillfulness

[03:26]

for all the beings, because every being has that nature, so therefore it will be beneficial to all of them. Namo Kunjo Sumdang Sawas Satsang with Mooji [...] Jog sange lakshmi Chanchu chau su-sing kye-o Kho chau sum-dang sa-va-sum Khyap-ne nam-la khyap-su-shmi Jog sange lakshmi

[04:43]

I take refuge in the three rules and all sorts of refuge. In order to place all beings in the center of Buddhahood, I give rise to the Supreme Buddha Siddhartha. I give rise to the Supreme Buddha Siddhartha. Bhaijji te omah sukhah, Shashi, shashi etthal jathah, Devam peh baddhah pisteh, Yelmoto kishu parah,

[06:09]

Om Om Soha Om Om Soha Om Om Soha O Mahi Hem O Mahi Hem O Mahi A. [...] O Maso.

[07:35]

O Maso. O Maso. Om Asi Emi Om Adi Emi Om Adi Hey, hey, hey.

[08:36]

Hey, hey, hey. Hey, hey, hey. Om Nih Sopha. Om Nih Sopha. Om Nih Sopha. Oh [...] Satsang with Mooji

[10:10]

Satsang with Mooji Satsang with Mooji Om Ani Eme Om Ani Eme Om Ani Satsang with Mooji Satsang with Mooji Satsang with Mooji

[11:39]

Oh [...] O Amali O Amali O Amali Hey, hey, [...] hey.

[13:07]

SELMA TUKISHU PARSAN OM OSO HA OM OSO HA OM OSO HA Om Adi Ebi Om Adi Ebi Om Adi Hey hey hey yeah yeah yeah yeah yeah yeah yeah yeah [...]

[14:41]

Om Mani Eme Om Mani Eme Om Adi He. set nature is to keep people although the square white with one face and four arms with pop fest together holding him on the end of this before the lotus posture grants if the jeweler arguments seated upon a little too small to see low-model of the the

[15:54]

Om Ami Eme Om Ami Eme The Avalokiteshvara Jitinvatsa, called the God's name, is white. with one face, four arms, and palms pressed together, holding a green axe, seated upon a lotus and moon seat. Consider he remains, and the full lotus washed. Aum, Aum, Soha. Aum, Aum, Soha. Aum, Aum, Soha. O Mani O Mani O Mani

[17:13]

The Avalokiteshvara, choked and watched, with a jealous godly scream, with one face, four arms, and palms clasped together, holding armor, seated upon a lotus and moon seat, considered he remains in the full lotus posture. O my soul, Oh, my soul. Oh, my soul. Oh, my peace. Hey. Oh, my peace. Oh money, pay me.

[18:40]

Mī-suh-hyāva-lokṣu-varaḥ citta-nivāṣṭha of the human realm is multicolored, with one face, four arms, and palms pressed together, holding a mala and lotus seated upon a lotus's moon seat. Confidently remains in the full lotus posture. Aum nī-sauḥ. Aum nī-sauḥ. Om Niyat Soha. Om Mani Padme. Om Mani Padme. OM AH [...]

[20:12]

Om Bhed Soha Om Bhed Soha Om Bhed Soha Om Alihi Emei Om Ami Eme Om Ami Eme The Avalokiteshvara Chikdhinvachara of the Hungry Spirit Graham is read. With one face, four arms, and palms pressed together, holding a vessel seated upon a lotus leaf, conceiving the remains of the full lotus water.

[21:21]

Aum Esavah. Aum Esavah. Aum et Soha Aum Aalim Aalim Aum Aalim Aalim O my peace, help me. The Avalokiteshvara chicken one of the hell realm is there, with one egg, four arms, and a pound pressed together, holding fire, water, and a lotus, and seated he remains, seated in the full lotus posture.

[22:27]

O moon soul, Om Om Soha Om Om Soha Om Adi Svemya Om Adi Amami. [...] This is... Aumārī

[23:36]

So at this point, now, actually you can dissolve the churn racing into your cell and then meditate. Now what we need to meditate, as I said, we transplant the cold bodhisattva mind in order to heal, cool the heated passion of the samsara, of aggression or conspiracy. So now we will meditate with opening our mind today, which means that we are not going to get caught, we are not going to cling to those arising states, and let the mind be completely free. Just meditate, completely free. No struggle, no emotional gossip, very relaxed. It says, the body is here. Your body is here and your mind is in the body. And the mind also relaxes. So that's the point.

[25:09]

Body is here. Your body is present there. The body, you know, your mind is not distracted, scattered all over the places, around, outside of these places. So you are here, your body is here, and your mind is in the body, and mind also relapses. Mind also completely open. No gossip, no deception, no aggression. Absolutely cool is being transplanted by the cool bodhisattvas. So now let's meditate with the priest this morning. So any questions? What are the six parameters? The sixth parameter is generosity, discipline, patience, exertion, meditation, and wisdom. Prajna. So, So I'm going to encourage you to ask questions relating with our particular topic this morning.

[26:14]

It's going to be more beneficial relating with the subject issues. Yes. Can you speak a little more about blind faith? Blind faith? Blind faith has two different levels. One is without any wisdom at all. It doesn't have that clear precision, which we would call basically, you know, someone saying, okay, here, blind faith is, we could say, for instance, someone saying, to do a sacrificing is wonderful. and then everyone starts doing it. That's called the blind faith without any precision. But when we call about some little spaces there for the blind faith in the Mahayana practice, that means on the Hineni ground you have developed such that nothing has been unclear to you.

[27:25]

Everything is so clear and so precise that there is no room for you in Hineni practice. And there's no room for the blind faith in the Hindu practice. So now in Mahayana, when you see the wisdom, the wisdom is the generosity. It's able to give. And while able to give, you're able to give a lot, for instance. You're able to spend a lot, let's say. You're able to spend a lot, just go for shopping and spend about $3,000, $3,000 shopping. And there's a bravery in spending that. So like in a generosity, you're able to give with a tremendous bravery without that expectation back. without that expectation back, and at the same time, you are able to, you have the strength, some kind of guts level at the beginning to completely give it, give it.

[28:35]

You see a space that you can allow it to give it. But at the same time, you're not completely opening the bodhi mat. But at the same time, there's inside, seeing it clearly, it's like a heat. The heat is, there's a fire in the other room, and you kind of sense a little heat. And you're not sure what that is. And you kind of jump straight because there is a tremendous warmthness to some kind of, so when you jump into it, that's called a blind faith with some kind of insight. So that's the kind of gut level you have. You're able to practice the generosity, practice the wisdom at the time. And then, once you get there, then, you know, you can skillfully, there's a skillfulness. You know, of course, the skillfulness also goes with the wisdom, so that the skillfulness at that time with the blind, there's some kind of gut level, is that now the skillfulness allows you to walk, you know, closer and closer and closer to the fire. Where is that fire? You make every different movement.

[29:37]

You know, if you cannot... then you get some kind of machine and you find whatever the best situation is there to make it possible to reach there. Or you want to walk and get there. Or maybe there are many doors you want to take all the responsibility of opening the door by yourself. So in that way you reach there. So then you see the situation clearly. So the state is clarity at the end. Without the clarity, then that kind of blindness, basically what we call blindness, that doesn't lead anywhere. But the wisdom leads, there's a kind of gut level, a kind of gut level which you're able to jump into it. And actually there's the very important point, it's called the transition. It's a transition period between the experience of intellectual and the experience of reality. The experience of reality is like, it's like, you know, there has to be something very powerful.

[30:47]

You have to have the strength to jump into the pot. Otherwise you're never going to feel how hot it is into the pot, you know. You could intellectually visualize it must be very hard to get into a pot with the boiling water, but no matter how intellectually you can think, it's very different from the real experience. So the gut level is, you know it is hot and you jump into it, at that time there's experience, the whole intellectual completely gets out and you're really being boiled into the water, for instance, you see. It's a very different experience. Like taking the sugar. You can think about sugar, you can intellectually see the image, create the image of sugar, sweet, wonderful, alive. But when you taste it, it's very different. It's kind of getting clearer, but now the whole thing is very clear. Like that. So that kind of thing, you need the gut to take the sugar cane and to put it into your mouth. That's a very important thing.

[31:50]

Every situation, you know, our whole life is happening, actually. In our life, when we eat a food, when we talk with somebody, when we relate to things, without that happening, jumping, some kind of leap doesn't take place, you know, you would be frozen like a metal there. So when you eat food, some kind of gut level is taking place. You don't hesitate to take that. Of course, there are many hesitations, but some kind of leap is happening, some kind of blind, what we call, some kind of jumping. So it's actually not really like a blind faith, which is in another sense. But here it is, something is stepping into the mandala of the Vajra teacher. or in the Vajrayana path, or in the Mahayana path, completely able to give. And the skillfulness is so precise that it doesn't leave any trace, completely open from the fundamental essence. You even give the giver. You even try to give the giver. So therefore, it's absolutely liberated, because you do not put any value at all.

[32:56]

And then the real value will shine, what we could say the value will lighten and will shine when you give that value of deception, that very notion of something to preserve, you know. That's the real thing which is stuck every day into every little thing in our life. So there's some kind of gut level, some kind of wildness at that time. So you heard, you know, like wild yogis sometimes. Sometimes practices are done like that. In some Dzogchen practice, some high meditation practice, a person goes into the mountain by oneself. Of course, you are a little careful. And you act completely against the whole value of this concept. You completely become wild. You take off your clothes completely. Scream and run. all kinds of things at a particular time. So the whole value which we imprison ourselves has been absolutely kind of

[33:59]

You kind of liberate that thing. And then, of course, you're not crazy. You're not a mad person like in a psychotic. You're clear. So the whole boundary, the whole thing which keeps the soul in prison is broken up. Because usually whatever you think has to be some kind of mental category which you can understand. And that is our whole notion of survival comes there. So there has to be some kind of gut level. The gut level will come with the wisdom. You won't have a... As I put it, the difference between the theistic and the non-theistic. In the non-theistic, you are the central figure, not a historical Buddha or not a Vajradhara or not a god. which in a treatable, tasteable tradition, that you're not completely, you're not nobody. There's someone more important, someone called creator of God, that is something more important.

[35:06]

And you're on the whole trip of that other entity. Here, the whole bodhisattva mind, the whole thing, you are the central figure. You are bodhisattva mind. So how you come to see that? By liberating your deception. So I guess there is a wisdom coming before as some kind of blind. It's not called blind, it's a gut level actually. Gut level, bravery, wisdom, you know, wisdom, fearless. It's called gut level. The deception is fear, you know. Notion of survival is a fear. You try to do anything, oh, I can't do this. There's no sense of humor. Even if you have a bad thought, oh this is very bad, I should just go to the church, I should confess right away. Of course there is some kind of relatively, but actually in a basic sense there is no value at all. Now this has really become a big talk to say, you know, there's no value at all.

[36:08]

Of course there is no value because the whole deception, whole survival is a deception. Then what, the whole vibes of the deception, what is really valuable there? It's just trying to maintain itself. And it is really, nothing is really there. But, but, at the same time, you know, at the same time, as long as you have the notion of survival, things, things vibrates into its vibration. The vibration of the survival vibrates. So as long as, you know, it's not completely open, karma does, there's a reaction to that fear also. But you should understand deeply, and when you understand, when you integrate them, it dissolves. But if you do not understand the deception, maintain itself, you know. So it depends on the level of insight. The insight is able to direct you to open up, open up that deception, able to allow it to go, because there's nothing really hanging there.

[37:14]

So it's just a notion inside the mind, thinking, ah, me, does something survive? But actually you can let it go, and the whole boundary limitation just disappears. opens up with it, there is no limitation. So, it's called the limitation of the mind, which is called deception of the mind. And here, now, because of being used to that kind of mentality for so long time, then we plant the cool bodhisattva mind, which heals that tremendous suffering, tremendous injury and pain, that tremendous heat of samsara, mental heat and body heat, that every way, wherever you go, is the samsara heat and aggression and pain and suffering. very hurt, you know, something which really hurts all the time. We begin very hurtful. That's called the heat of heat of samsara neurosis.

[38:17]

And that's to be healed by planting the heart of Buddhism. So does deceptive anger at that point, which generates in our daily lives, become totally dissolved eventually? Say that again. Does the usual kind of anger that we have in our everyday lives, when we reach that level at which you can lie, is it totally dissolved? Yes, yes. That anger becomes a humor. Even in the smallest way? Yes, of course. There's not a small deception totally at that time. What is there to behave? Anger becomes a source of humor at that time. It's a source of humor. Definitely. You say how the path of devotion, how to follow that path and be, you know, be real in the path of devotion?

[39:20]

The path of devotion, there is nothing real, you know, why be a kind of, you know, It is our, as I said, the whole nine yanas is created by you. There is no yanas for the Buddhists. There is no path for the Buddhists. Your own perception, your own chaos created the whole life, created the whole perception, the whole vibration created. But this is the creation of the nine yans. This is a wonderful creation. So there is a clear path where we can walk on that clear path and able to understand. But, you know, as you keep on walking, your value of there's something very serious. At the beginning, one has a very deadly kind of, you know, very serious kind of relating to the whole situation. Your devotions are very serious. Your commitment is very serious. Of course, there has to be some kind of discipline in order to cut that gross seriousness. But then gradually, they are the source of the humor.

[40:28]

They are the source of the wisdom. But you need that. You need that. Don't forget it only. You need that. But once you work on that, then it turns out to be you. Because you become a stainless sky marked at the whole moon. Then it has simply been a display of your mind. Right now we don't see the deception, all these things, as a display of the mind. We are very seriously caught And things start to manifest seriously because one is maintaining that ignorance, maintaining that deception all the time. So the sense of humor is out of question. The sense of humor is not like telling some kind of joke here. Swami is tremendous, open, tremendous, a real sense of humor.

[41:28]

wonderful state, something great, accelerating. Rinpoche, I was wondering if you could explain a little bit about the Chenrezig practice and the Chenrezig of each of the different six realms, and what we're doing. Each of the different six realms, though the Chenrezig essence is completely free from any particular values of the forms, but each different beings, according to their different perceptions, manifests. Like the water. Water, perception of the being. Water is a water for a human being, but water is a house for the fish. We try to go into the water, we will die. That's the kind of karma we create. And the water becomes a nectar for the devas, for the gods. They don't see like the water which between the same water. And the water becomes some kind of uncleanness, like something very clogged up, blood, something like that, to the hungry ghosts, like turbot.

[42:41]

And the water becomes like a boiling perception for the intense claustrophobic mind to help you. So, the whole thing is really your perception. Even when you hear the teaching, each person will understand it differently according to their perception. Because though everyone is a human being, but there are different levels of capacities and one's own state of mind, slightly different. Slightly, slightly. You can't just show it by name. You just pinpoint, this is how I am. It's just very, you're a very personal experience. So, it is one's own perception that you're raising manifest in different forms. In the human's form, and then there's the animal's real form. They see into that particular color, into that particular person. And the tremendous, the thing is that tremendous compassion is able to manifest, just able to shine in all different states of the view because everyone has them for their nature so they can identify with themselves.

[43:58]

So, so there are infinites. Infinite chundras. Here we put the six realms. I would say there are infinite chundras. Chundras are a manifestation of the infinite. It's particularly the bodhisattva mind, the cool bodhisattva mind. That, you know, because bodhisattva is itself being liberated. And it's the manifestation of the human. It's the manifestation of the tremendous bodhisattva mind. So each different realm is a manifestation. You know, life, you appear differently to, you know, just you appear differently to ten different people differently. Just like that. You go and go to, you invite your friend to a restaurant and you sit and spend good times with your friend. And when you see someone you hated, you just, you know, you don't even smile, you have this terrible looking face. You don't want to hear the names, don't want to talk about them. So you appear different. You can appear wonderful in some way.

[45:02]

And then you can appear differently to your parents, to your work, to your colleagues, to the IRS. So like that. It's just a perception. Like that. So each different reams through that manifestation into enlightenment. There's unlimited faults when manifest. So in doing this practice, we are trying to enhance our own bodhisattva mind for all the realms and for all beings. Yes, that's the great vision of what is a Mayan practice, the great vision. It's called the great vision, the great opening, great precision, wisdom, influence. It is like that. But at the same time, Buddha said, I haven't shown one word of teaching.

[46:04]

I've not given one word of teaching. I did not... I've never given one word of teaching. Each being according to the old perception it reflects. So, as I said, you have to understand that. The difference between the case to tradition and non-case to tradition. In Buddhism, you are the central point. And when you realize that you can take the blame on yourself and you can take it delightfully, if you don't... And you can also take the delight in your wisdom also, the humor also. And you see yourself clearly. At that time, so it's something really working on a very, very deep reflection of the mind, teaching the fact to oneself. It's really seeing your whole, seeing yourself completely.

[47:07]

It's called the seeing the phenomenon. But we don't see that. We always have a way to escape. We completely ignore ourselves always, you know, in the non-theistic tradition. Because there is this someone called, you know, creator of God. And then you always sleep. You always sleep. And... So in that way, you're not the clear person. You don't know. You're just on a trip of that situation. You're a trip of the creator. And where you are, you're not. You always turn and look at the other person. Oh, the other person look wonderful. How great they are. And you always turn and miss something. And then the other person also feels the same thing and look at you, the other. So to you, the other person becomes the other. For the other, you become the other. So who are you is lost. There's no clear point of who you are. Set of figure, the sentiment of. So in that way, yeah, for that, you're a good asset. the whole universe, you know, each person, each person, according to the development of the spiritual growth, according to the development of the understanding, the teaching reflects like that.

[48:20]

Understand? I wanted to explain more about that, about the, you explained the center of the mandala. Center of the mandala is The being, the very being of our ourselves, which has absolutely not been fabricated, they have absolutely not been caught by any deception, is the essence of the center of the Buddha. Which holds the whole qualities of the wisdom and scripturalness. the whole, what we call the whole Buddha qualities, the whole of the Vajrayana level, the three kayas, the nature of three kayas, the dharmakaya, sambhogakaya, and nirmanakaya. Dharmakaya, tremendously free from all angles, all extremes, no boundaries, no limitations, which is the space of the mind.

[49:30]

Sambhogakaya is a clarity arising. It's not something completely void, but it's a fullness. And which sees the aspect of the insight, the aspect of that extraordinary insight, what we call the vipassana at that stage. The extraordinary insight is able to see that there is really no... There is no value at all to be able to see that both samsara and nirvana are equal. And then when you're able to see that they both are the display, and none of the display you could say, you know, this is more valuable. If you're bitten by a red dog and a white dog, what's the difference?

[50:33]

The injury is the same. There's no difference whether you're bitten by a red dog and a white dog. The injury is the same. And that kind of panoramic, clear precision of the wisdom arises, that which does not fall, which does not get seduced, which does not get distracted, either by simsara nor by nirvana. And then, seeing, naturally seeing the state, there's a tremendous compassion to whom? To the beings, those who did not realize their state, that there's such a depth, open and profound nature, you know, such a wonderful nature, within everyone, and not able to see that, that how we get caught a bit seriously. And there's the activity, which is the nirmanaka, which is the Sixth Paradeepa. Or the Bodhisattva is called the Sixth Paradeepa. And the Trikaya Siddhartha is called the nirmanaka. But at the same time, it is very clear, the wisdom precision is so clear with respect.

[51:39]

With respect, it gives you the skillfulness, the whole jnana skillfulness, explain you, these things, this and this, this will happen, this. But then it leads to the human state, you see. Okay, you do this, and then this will happen. And then you don't be that serious, okay? Then you jump another stage. And then you don't be less... So you kind of jump, and then you see yourself clearer and clearer. And that is the ultimate level. It's the ati level. Before each Dhammadipada Nihon, there was like Omo Soha, Oma Soha. Are those relative to the realms, the different realms? Yes, it was the other realms. And are we, at that moment, should we envision things like that? Oh, we should, you know, we envision the whole beings, those who are caught into those states, in the animals, you know, tremendous beings suffering. In the humans, we look just here, we are the right here example of it. And outside, everybody, everyone inside,

[52:42]

It's so funny, you know, when you look outside, the body is so fine, everyone seems no problem. But when you start to ask a few questions, then the whole thing comes out. It's like that. It's invisible at the same time. It's not there. And yet, you get so caught up in it, it's not really there. So therefore, mayana practice is the great vision of seeing some kind of universal problem, some kind of problem in a great extent in lots of beings. So therefore, you dedicate and you do practice in order to heal for one and for everyone. And particularly when you have the great vision, you get healed quickly within yourself. That's one lesson. When you think of all, then naturally all your subtle emotions and thoughts, concepts, become quickly liberated. They're trying to think of yourself. For clarification, the six parameters arise naturally, spontaneously?

[53:49]

Yes, naturally, spontaneously. Yes, otherwise it will be very difficult. It is exertion. Well, we have to make an exertion which is called the relative bodhisattva mind, but ultimately the bodhisattva mind transcends that exertion. So that's how the bodhisattva's wisdom, energy, communication is always there. Otherwise, which is our basic nature, Without that, if there is not the spontaneous six paramita, then that's not the way, the spontaneous. Rinpoche, I need your help on this. When you say some things that are extraordinary, then I notice I get scared and I want to go home. I told you, you know, at the beginning when you take Mayana practice, it's like a disaster.

[54:51]

You know, you take this big commitment, big vow to benefit all the beings, this big precision, this big wisdom, this big, you know, gigantic, you know, skillfulness in benefiting all beings, and actually nothing really works, because you're so scared. You try to preserve yourself so carefully, and you just cannot step out of your point of view. So everything looks like a disaster. And in a year, it's okay. You just think of yourself, and you know, you count your breath, and you try to be good. Because, you know, something you expect. Now here, the wisdom, you're putting the wisdom and skill, you're not expecting. But at the same time, you're giving the giver also. So in that way, it's a very powerful, of course, it's a... it is different so you may feel a little scared because you know it's kind of like it's a big threat to your whole survival it's a big threat and that threat will be there naturally it will be there you can't expect to go so smoothly without any challenge to your deception you will feel the challenge to your deception and you have to face it you know if you are a strong girl you've got to do it

[56:11]

So, last night you said that the city of replacing the teeth. Huh? Last night when you talked about the city of replacing growing the teeth. Yes. That's not really, you know, you don't have to think about it. That's just one of the relatives. See this, you know, there's nothing particularly, you know, you won't have a two nose, don't worry. This is what I'm trying to get to, is that when I relate to you from what I'm calling a devotional place, which seems okay to me, you know, Jewish people can be devotional, and I can work with that. Um, um, But when you actually talk about in your previous lifetime, then I feel like I'm going crazy, that I wonder what, I don't know what to do with it.

[57:17]

You know, and I don't want to just pretend I didn't hear you say that. You know, I don't want to be magical about it, but I... That's the problem. You don't have to be magical. Well, I can't be, you know, I don't know how to be magical, but I'm very solid and I want you to, you know, do something about it. You don't have to do anything. So help me out on what to do with Wendy when I come up with stuff like that. You put, transplant your bodhicitta mind. Sit more. Do your practice more. And then, then it will dissolve. You know, it's easier to... You know why we... The ultimate devotion is the realization of the mind. This one doesn't trust. It's easy to create a devotion on some kind of external thing, but at the end of the yundra practice, we dissolve and see our own refuge, which is hard.

[58:24]

So there is a threat at that time because now you're transcending that boundary. But you need tremendous strength at that time. So don't get worried. It will be gradually, gradually, it will become lighter. And as I said, the anger will turn into humor. Right? So I don't think you have to be concerned about, you know, you don't have to be magical about my previous life. You know, you have plenty of things to do with your own previous life. I had an experience like that today, but I thought, well, what? I really feel like I've done this in a previous life, and so that feeling is growing. And I think, what happened then? If I've done all these practices before, or am I going to construct some kind of

[59:30]

fantasy about myself, or I did this before. But if I did do it before, why create such a mess? Again. On the practice we... we liberate the deception. There are two kinds of deception. One is called the gross deception, and one is called the subtle deception. The gross deception Once you are able to liberate the gross deception, you no longer get caught in samsara. But subtle deception goes all the way even to bodhisattva, there is a subtle emotion. It doesn't become a deception to them, but it's like a show, like we go to see a movie, and we know very clearly nothing is really happening. But at the same time, you're suddenly taking it for a while.

[60:32]

So Bodhisattva don't get taken away at all, but Bodhisattva just see the glimpse once in a while, those kind of subtle patterns. The little frames, the frame into the space is very subtle. It's like a mist, which is like a concrete where it goes mine. To Bodhisattva, it's like a transparent frame. So that's getting liberated. So in a previous life, even one may have done a great deal of practice. But you should also see how much life you have before that. If you count the lives before you have, you would not be surprised. You would not be surprised. In the sutra it explains the amount of cry, the amount of cry each person has collected, if there is a way of collecting, is bigger than the ocean. The amount of tears if we can collect that is bigger than the ocean, that much lives one is taking.

[61:41]

And that much karma is created in those lifetimes. So we wouldn't be that surprised. We would really appreciate also at this point to reach that far. How does one keep in mind that one's this bodhisattva that you're talking about, whereas in the far puja we were reciting all things that we're not doing and that we fail to do and that we're terrible about? Excuse me, I didn't understand what you said. You're saying now that we need to keep in mind, if I'm right, that we're this bodhisattva. We have this within us. Then, when we were doing the recitation in there at the fire puja, we were talking about all of our lacks, what we're not doing and what we fail to do. It doesn't sound like the two go together.

[62:48]

Well, they completely go together. You probably didn't understand. The bodhicitta mind, the absolute bodhicitta mind transcends the cause and effect also. It transcends the deception in its realized nature. Which, the seed is there, but not being realized, we create the whole thing. We create all kinds of mess, a whole chaos happens, not realizing that state. So therefore, as a reflection, as a reaction which produces, then there is something when you say sorry to somebody, the other person also emotionally forgive you. The two emotional person, the other person also emotionally forgive you. Though it is just an absolute humor on the ultimate level, but on an emotional level, other persons will forgive you if you say sorry. So like that, on a relative level, the fire practice working on a relative level, we heal the relative energies, the relative situations, which is coming out of the skillfulness of this dharma.

[63:59]

So it's absolutely related. There is no conflict. It's a very skillful way of actually coming into the fire practice. Well, when I do that, when I say those things, it makes me feel bad. What is the bad thing? Well, she's talking about the one we had after the fire practice. Confession. Oh, the confession. Confession, right. Yeah, that's exactly, you know, it is to recognize. If you do not recognize those things, then the bodhisattva mind will never arise. That's exactly, you know, the reason why people feel bad is sometimes we have, you know, particularly on the Bodhisattva path, we see that we have not really integrated ourselves, we have lost our essence, we have lost our sanity, and that's when we lose the sanity, the vibration of the confused deception displays into those situations. So it's pretty clear, isn't it? I think it's very honest, written there. It seems like it's rubbing it in. Well, it needs to be rubbing, as I said. Don't rub it in, you're not going to taste the boots in their mind.

[65:06]

Some kind of challenge will be there. It's a wonderful weapon. So we can now start here for the lunch. If there is any question, it will generate some practice, or into bodhisattva mind practice. We should try to... I'm going to encourage you to completely... try to understand completely what bodhisattva mind is during these next two days, so that... Once and for all, you may have a clear understanding to make a good grounding. So if you have any questions, then please raise up. The yogis and yoginis, the dakinis,

[66:23]

Yes. At the end of doing the chin-raising practice, do we recite? How many omayana khanumas do you recite? Now, this afternoon, we will go through. Basically, this is a set of a practice. And once you do the set of the practice, then you can do it a thousand times. And you can go to about ten thousand times. As much as you can. One five hundred, one thousand. Basically, I think it's good to do about one thousand. And at that time, do you envision yourself as chivalric? Yes, you envision yourself as chivalric because it purifies the ordinary perception. as the human realm? Human realm chinresi means that we do not literally, we do not kind of take the chinresi as a human being, but visualize the chinresi, that deity form, that deity appearance, which kind of purifies the perception of the existence of the human karma.

[67:26]

That's the whole point of the deity appearance. In the Vajrayana tradition, the deity appearance purifies the perception of the existence. The existence of what? The existence of emotions, the existence of thoughts. Those are the existence. The existence of emotions, the existence of thoughts, the existence, perception of the phenomena, the phenomena of imperial deception. So those deceptions to be liberated with the form of the deity, actually the deity itself is very open, it is none other than your self. It's like giving into your self, your mind, it is simply in your mind giving it to its essence, to its fundamental sense. So that's what we call the deity. The deity has the nature of freedom, tremendous sense of freedom. the freedom of emotions, the freedom of thoughts arises from that practice of seeing the people.

[68:34]

So it's a skillful look, the skillful meaning of the path when you try to bring that essence into some way of relating, into some kind of communication which communicates with the Deity. Without the Deity appearance then it becomes like almost you are pointing out to the sky, which is actually, when we point out to something void, something transcending all the situations, then you really have to have the clear precision of the Rigpa. Otherwise, with the expectation which we have usually, that expectation is to get purified by the Deity. That's through the mindfulness that we do that. Yeah, you just simply hold the visualization of the appearance of the deity. And the appearance of the deity is not something that has to be like the deity manifest in the mirror.

[69:35]

So in that way, it's clear and transparent and it's free. So Christ's freedom arises with the appearance. The mindfulness of the essence. Not actually mindfulness. There has to be some sense of mindfulness into the practice, but you don't kind of cling it too hard, because mindfulness has some kind of emphasis, there is some kind of... you are watching to it very seriously. Here the deity, of course there has to be a mindfulness, otherwise you will be distracted, but at the same time there's a sense of woken up. So there's the thing, slightly different. It's called in mindfulness also, we don't have to observe unnecessarily. Oh yeah? You know, you have to go, that's called skillfulness. That's where you're to bring. You lack skillfulness, you lack wisdom, you're not going to reach far.

[70:38]

Yeah, that's the whole point. So each, we have to strengthen that, that skillfulness and that wisdom, we need to strengthen and deepen that skillfulness and wisdom. So when we're staying a month, I don't know, envisioning ourselves as chimeras, then we dissolve chimeras backwards? Yeah, that's how we do it. Oh. Yeah. Every attitude seems to be the right way. But it's actually going to dissolve, it's naturally free. But it seems like, therefore the whole system of first generating and then dissolving seems like two different things. That seems to be what people believe. But actually it is, you know, when the appearance of the mirror reflection is free, at the same time it appears.

[71:44]

Skillfulness and wisdom, very important. But it doesn't come with a demanding, a need for skillfulness, a need for wisdom. It comes with a sense of mindfulness. But how you integrate that mindfulness depends on skillfulness. You can have a bundle of mindfulness, you see. I have to see it. And you try to observe every bit of your corner that you don't have any space of neurosis. The whole frame of neurosis, you try to cut it through. But that whole sense of the abundance of that mindfulness you bring may be not risky. You have to have some kind of, you know, Let it go by knowing that your mind is giving itself. You see? Yes.

[72:56]

Check it. Here. One of the main things in practice, you have to see that when you sit, your body is sitting there, your body is sitting there, and then your mind is in the body. And the mind is also very open, very relaxed. In that way you are able to synchronize the body and the mind. some sense of the mind is grounded. For that, first practice we do is breathing meditation. So in that way, you kind of ground your mind, you are able to see your mind there, and once you are able to see the mind is there, then you are able to work with this functioning state.

[74:08]

But still if the mind keeps wandering outside, the mind is everywhere, you would have no clear way of recognizing that the skill and the wisdom in the space do not shine. When we think of bodhicitta mind or enlightenment mind, that mostly has to do with the Sambhogakaya or the expression or manifestation of the Dhammakaya. Is that...? Bodhicitta mind is the expression of the space of the Dhammakaya. So it's mostly associated with the Sambhogakaya. Certainly, it is associated. It is naturally associated at the same time.

[75:11]

simultaneous at the same time, like the sun and the sunshine, simultaneously, at the same time. You cannot discriminate those two things as a different entity, they are just one, because the mind has a natural display, and that display is the beauty of the mind on the ultimate stage. Yes. So dharmakaya, sambhogakaya and nirmanakaya are not three different entities. If you have the realization of dharmakaya, naturally sambhogakaya and nirmanakaya is there, spontaneously there, accomplished. It's called spontaneously accomplished. And if you have simbhogakaya, dharmakaya and nirmanakaya spontaneously accomplished. And nirmanakaya, simbhogakaya and dharmakaya spontaneously accomplished.

[76:14]

The precision, within that precision, inside the whole thing is accomplished. Yes? You used the word ego, neurosis, do you need to say anything? Ego and neurosis basically is like one family. It's like one family. Ego is like both of the neuroses. Ego is like one who tries to experience all neuroses. Of course, the whole thing is a deception. that ego is like the, is the offensive and the defensive of the neurosis. One will try to defend one's own neurosis, and one will try to fight back, fight back, seems to be fighting back, but not fighting the neurosis, but kind of entertaining more.

[77:30]

entertaining others' neuroses, entertaining others' neuroses, not in a sense that you're cutting that neuroses, but you are somehow welcoming that neuroses. Somehow you're letting yourself surrendering into those neuroses and entertaining into those neuroses. So that's the whole game of the ego. The ego is what has the neuroses. Evil is the basic source of neurosis. Because evil means the notion of survival. That's called evil. The notion of survival where you don't know, but you bring it out, and it stays very strongly until it hurts all the time, which it hurts. That's called evil. And it sometimes becomes very deceptive, some kind of take a joy in seeing the pain of other people, those you don't like.

[78:37]

You take some kind of joy into that. And at the same time, it's not absolutely because it's another aspect how it is one of the seduction of the state. To take joy in your own hurt? No, take joy in the other people's hurt. You kind of feel happy when your enemy gets hurted. When the person you don't like, something wrong happens, you kind of feel happy. But you're not feeling happy in your basic sense. It's one of the vibrations, how it seduces. It's called the Mara, dance of the Mara, or the Devaputra. It seduces. You're not anymore into your presence. You're not anymore into your sanity.

[79:45]

It's like the others, again, you're on the trip of the others, which is that neurosis. You're not in your sense. You're not in your being. So as long as you're not in your being, it becomes some kind of, becomes some sense of neurosis. I don't think so they have an ego. They don't have an ego like an ordinary state. Because... No, there is no purified ego at all. Ego is basically a sense of survival, a sense of notion of preserving oneself.

[80:49]

There is no purified ego because at that time it simply becomes a skillful unfolding all the time. A skillful. So... There's a tremendous sense of freedom. There's a tremendous sense of freedom which you can give in and give out. So you can give in to yourself also, the enlightened person can give in to himself and give out at the same time. And it's like you return back to your same spot. You don't get wandering, you don't get wandering into the outer space. You just return to your same spot of your sanity, basic ground. So, since there's a tremendous sense of freedom, it's your personal freedom, it's just your freedom, your personal freedom on that sense. So, there is no sense of fear that... No fear because the whole deception has been...

[81:53]

So I don't think so, the enlightened mind. There's no way that the enlightened mind has an ego. Yes, as far as subtle emotion is concerned, yes, they do have. But the emotion, since there's a tremendous sense of freedom into it, the emotions kind of dance and emotions get liberated. There's a sense of forgiveness, there's a sense of giving in and giving out to that emotion. So it does not become like you simply get caught and start vibrating roses like an ordinary state. You start throwing your aggression and your anger and your jealousy, all sorts of things. It doesn't happen to them. They may feel, since there's subtle emotion, they may feel a little bit. It's called the deep of the experience. You put a dip of a cloth into the water, it just slightly dips. It's good like this. You take a cloth and put it into the water, it just dips. It dips, but at the same time, since there's a tremendous sense of freedom, it just gives in and gives out.

[83:02]

I think there's a difference. So therefore we say we can take refuge So this return to the sameness of thought in this sort of ground... It automatically returns. It doesn't have to be returned. It naturally returns. And that's the state of descent. So, I want to answer this question. Remember a long time ago when I first met you, I was saying, how come I hate the Chinese for, you know, getting into that and then get all worked up And you say you don't hate them, and I hear the Dalai Lama doesn't hate them, and I didn't get it. And in not wanting to go to life to death, I keep thinking that I'm going to walk around pissed off, and I'll be looking for a fight that will be what I'm like.

[84:04]

So is that what my whole life is like, that the people that I'm... That I don't like all the time, of which there are millions, that I'm just afraid of something, and that's my whole trip of just trying to not, you know, not kind of like letting them leave my house so that I won't, you know, get in a fight or be in a dangerous situation or somehow get caught in being furious at the way somebody is. Is that what you're talking about? I think, you know, our personal problems are certainly our trick. As you know, it's your problem. It's delightfully your problem. So, is that what you're talking about? Do I have the notion right? When you said ego takes... You see, you're looking on a very conventional level, very conventional way.

[85:06]

Certainly on a very conventional way, the samsara functions on that conventional way. So there is always lots of categories, lots of divisions. Your country, the pride, our neuroses represented by the grasping of your country, grasping to your family and all sorts of things. But that's exactly not really how fundamentally our nature is. we can be far more better than just being that little wretched boundaries that we live into it. And I'm not saying that every Tibetan sees it that way, but many Tibetan lamas do see it that way. And as he says, the Dalai Lama makes a very clear point, if the six million Tibetans are happy in Tibet, if they're happy in Tibet, even under the label of Chinese rule, he said that's fine. There's a few to be said on a conventional level, because on a conventional level we're supposed to keep the name and the pride of our country.

[86:10]

But on a very essential meaning, it is true. What difference does it make whether it's the label of Tibet or whether it's the label of China, if people are happy? If they're not, that's what it really concerns. But if they are, that really doesn't matter. And from that point, there's nothing to be hated towards, or for instance, towards Chinese if they're doing a good thing. So one is not simply caught by a label. That's the main thing. So I think that comes with a tremendous bodhicitta mind arising. It doesn't come without a bodhicitta mind arising. If a person does not have a bodhicitta mind arising, naturally you would have a tremendous resentment that someone took over your country. There's a great deal of hate. But you don't look at it that way because not things are like that in their nature. It doesn't help the chaos. The chaos can be only helped through healing of what is in the mind.

[87:12]

And Dalai Lama sees that if six million Tibetan people are happy, if they are happy, never mind what labels they have. That's a really big thing for us. It's like the Sheikh of Kuwait or the Sheikh of Saudi Arabia or the Queen Elizabeth of England trying to say that, OK, if all the people in England are happy under the Portuguese rule, I'm happy. That's to understand what's in their mind. And no one would have that arising of what's in their mind. Ordinary person cannot have that. To let that go, you know, the sense of freedom is absolutely very difficult. So is disliking other people or being jealous or judging or all that stuff, is that just ego enjoying the pain of another but it's covered up a little bit? Is that what that is? It is equal. It's simply our ego trip. You know, now that's on a country. Look in your own personal life.

[88:12]

You are hated. Your aggression is your own problem. Put it straight. It's your own trip. You are trying to create a situation, you are trying to fabricate, you are trying to gossip, you are creating a gossip, you are creating a slander, you are creating an unhealthy situation for yourself, which hurts. The thing is, which hurts to you. And you don't see that, you know, and you kind of bring, oh, I'm doing for the country, I'm doing for my family, I'm doing for my pride, for my dignity, whatever you call it. And the whole thing just simply smells. In fact, Is jealousy just the ego's attribute on it? Oh, yeah. That's what that is? Jealousy by nature is humour again, is wisdom. But as long as it's not seen, it has become neurosis. But if it's seen, it's a wonderful thing. And that we don't get, we think, how?

[89:15]

Because you never tried that. What is the energy behind it? How should I... What is it about? Well, I mean, I understand the idea. You said earlier what it means. It's a very abstract concept. What is exactly the translation of abstract? I don't know the meaning. Something you can hold on to physically is concrete. Something that you basically have to manufacture in your head is abstract. Such numbers are abstract. completely different. Concept versus experience.

[90:16]

Concept versus experience. One is concept and one is different, different, different. It's just a conceptual thing. It's skillful. Pardon me? It's skillful. It's skillful. Okay? Skillful being is not limited. It's skillful. Visualization is skillful. Okay, when I try to do it according to the practice, is it simply that I just need to see a picture? Yeah, you hold to that picture, yeah. Yes, you hold to the picture. In that way, it liberates that particular grasping, that frame of that identity. Right. That's the whole point. Right. So is this the 3D compassion?

[91:22]

Yes. So I would visualize some 3D... But I think basically what I'd be doing would be like tuning in to the feeling of compassion. Yes. Now, there's two different kinds of visualization. One is the kind of visualization that people are doing in new age. We're visualizing some kind of... I don't know what you're visualizing. Some kind of people do visualize colors. It's like a blue color, like a red color. which does have some kind of power. It does have some kind of power. Every visualization is created by the mind. It does have a power to, for instance, when you have a tremendous anger, you try to see that you try to generate a sympathetic attitude. So the sympathetic attitudes completely subdues that anger.

[92:24]

It's a skill for you also. And through colors, I guess there are many different ways that people try to heal. Which is the normal general realization. Now here, the whole visualizations come within that essence of bodhisattva mind. So it's not just a rare, crude, it's not a crude visualization. One is a refined visualization and one is a crude visualization. It's like the crude oil. The crude oil cannot be, you put the crude oil into the car, it would not run. But it can make the, put the car on fire. That much it can do. But the refined oil you can put into the car and you can reach there and you want to go. So that's the difference between this. So one is a refined means the essence of the crude oil is a refined oil.

[93:27]

The essence, when the essence is being written, its power is a thousand times stronger than the crude oil. So in that way, the precision of that state...

[93:38]

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