Well, I think we have to go a little bit fast now. I think we have to go a little bit fast now. I think we have to go a little bit fast now.

[01:29]

I understand that what we talked about the last two times, and how we are going, we are covering actually the whole context within this text. And so actually you are not missing. And we will be going further on. And the whole context here is the teaching and practice Vajrayana and how to approach that Vajrayana teaching and how to work with that Vajrayana teaching. So, I am sure you will find it very interesting and very powerful, different from other methods.

[02:33]

And that's very important to understand the whole working basis of the practice of Vajrayana. So, in Vajrayana teaching, Vajrayana basically teaching is a very outrageous way of approaching the life. And outrageous way of approaching that life means actually within that life contains the enlightenment. That is, enlightenment is not something separate from the life. It's not something, the otherness, the other side or whatever, something, it's not something different from you. The point is, it's within you.

[03:36]

It's not aside you. So the approach to taste that nature of Vajrayana, the Vajrayana student, practitioner, has quite outrageous way of approaching. We could say, you know, what Trungpa Rinpoche said, crazy wisdom. It is some kind of craziness. Now, the word crazy is used actually is not exactly crazy. We have to understand clearly what crazy means. We are not talking the craziness of the psychotic person. But we are talking a nature similar to that where the person is very outrageous in approaching that situation. You see, the person doesn't have much hesitation.

[04:41]

The person goes through bluntly and just do it what is needed to be done. And will not do what is not needed to be done. That's the basic approach to crazy wisdom. So Vajrayana practice is crazy wisdom, crazy wisdom approach. So it is, there is a tremendous force, speed and a power. It is certainly, and it's just a slow going, crawling, like a little worms. It is just flying. It's just going in a tremendous energy. An intensity energy sometimes. So, I'm not scaring you, but I'm just putting what is really the Vajrayana approach in the teachings. And the person who does not have the gut is no vessel for Vajrayana.

[05:48]

So, the notion of crazy wisdom is broad because a crazy person does not have that kind of discrimination. And has a tremendous force of power to do that, to work with that situation. So similar to that, the crazy wisdom, the wisdom does not hesitate to cut through your neurosis. That's the notion of crazy wisdom. Now, now actually, you know, the notion of cutting through that neurosis and ignorant in that tremendous striking, penetrating and precision

[06:57]

doesn't come without the vision of wisdom. So actually, first, it's not crazy wisdom, it's wisdom crazy. First, in order to become crazy, in order to practice crazy wisdom, you have to gain enlightenment. You have to create the wisdom. And once you achieve the wisdom, then you become crazier on that level. So it's like wisdom crazy, instead of saying crazy wisdom. But it doesn't matter if you understand, that's what it is. So, so the whole situation is presented to the student by the Vajra Master, the teacher becomes Vajra Master. It's called Dorje Lopu in Tibetan, in Sanskrit it's called Vajra Master, Vajra Guru, Vajra Master.

[08:04]

Because it's Vajra, it has tremendous strength into that, it's precision is so strong that it will just cut through what is needed to be cut and it's not going to compromise the situation. So, in a sense, it is like a sparkling, it's like sparkling for fire. So much intensity, energy and precision is there. So, that kind of energy, working equipment is presented to the student on the Vajrayana level, on the path of Vajra. And that's how the teacher and the student work on that wisdom crazy level. And when the teacher or the Vajra Master absolutely decides to work with somebody at that point,

[09:26]

then you naturally become the victim of the Vajra Master. There is no choice now, once the wisdom crazy Vajra Master decides to work, there is no choice now. No way of running away. You try to run back, he's there. You try to run forward, he's there. So, that's exactly how Vajrayana, Mandala Vajrayana, Vajrayana wisdom manifests.

[10:30]

In this whole case, there's a tremendous precision, there's tremendous communication taking place between the Vajra Master and his student. So, therefore, sometimes the whole situation is presented to the student within the Vajrayana school, to the student in many different ways. The Vajra Master provides, the Vajra Master creates the kind of situation within that outrageous penetration.

[12:15]

So, you have no other choice than to experience that wisdom crazy. It's right on the spot, he shows that right on the spot. And he may approach to you, he may work with you on a very basic level, whatever is needed to be done. Perhaps it could be very peaceful or it could be extremely radical. And so, therefore, he just will do what is needed to be done and he will not do what is not needed to be done. So, that kind of precision, that kind of communication takes place between the Vajrayanas, the Vajrayana student and teacher-student relationship.

[13:24]

So, it's like someone, the student comes with this tremendous equipment, tremendous strength in oneself, committed oneself, the student should be committed oneself and able to work with that kind of energy. And able to have that kind of outrageous way of approaching their life, where one is ready to work with this sanity all the time. Because the principle of the Vajrayana teaching demands a complete sanity. So, when it demands that complete sanity, the only way of experiencing and able to understand that sanity, it has to come in a crazy wisdom style. You just have to shake your whole ground, you just got to shake your whole personality which you have been thinking about for a long time.

[14:29]

There's no hiding in corners, there's no dark corners and no shadows at all that you can reserve while on the path of Vajrayana. It requires absolutely and it demands absolutely working with that sanity. So, it's become a very big challenge, extremely a big challenge and you get confused in between. You get confused between sanity and insanity, that's where you get confused. You want to get sanity and still you want to reserve some spot to indulge into your neurosis. One or two. To find a little corners, you know, to find a little home ground where we can come back.

[15:36]

And that kind of experience, student experience in an intensity, in a very powerful way in the practice of Vajrayana. Because the Vajrayana master demands complete sanity and the whole nature of the Vajrayana requires tremendous sanity. And there you are also striving for the sanity, at the same time you find attracted to that, to indulge into the neurosis and perhaps invite someone else to join you in that neurosis, indulge into it. So, it's become a tremendous challenge, it's definitely a tremendous challenge. So, it's like, you know, in ancient times we say that very, very powerful and brave bearers, they only choose very few students.

[16:45]

Those who are committed, those who can fight, those who can have that kind of craziness to overcome all obstacles and achieve their aim. So, similarly the Vajrayana path is very similar to that. And I guess not many would succeed if they do not have the perseverance and diligence and devotion into the nature of the Vajrayana practice, which is the nature of the insanity. Because one goes between forth, and that's a difficult point, that sometimes goes into transition.

[17:51]

So, you have to know that in order to experience the Vajrayana nature, the total Buddha nature, you have to have that kind of craziness to cut through your aggression, to cut through your neurosis. That crazy person, when they have no discrimination, in summer they will start putting a fire and heating their body, in winter they will start taking a shower in the cold. They don't have that kind of hesitation. So, that is called crazy. So, something like that is not that kind of mad crazy, but this crazy wisdom has a wiseness. It has a vision to overcome that fantasy, that confusion, in a tremendous, outrageous way. With the precision into that. So, therefore, it's definitely a very powerful and a tremendous challenge, and the speed is tremendous into that, because the nature of the energy, the way it is presented to you within the Vajrayana.

[19:09]

Now, that kind of demand, total demand of sanity is not required in the lower yanas. As much as it is required in the Vajrayana, it is not required in the lower yanas. It is required though, but it compromises. It says, OK, can you do it? I will be very happy. But Vajrayana masters say, you just do it. He is not going to ask you, can you do it or not. That kind of situation. But in the lower yanas, could you do that? Or maybe you can do it tomorrow if you don't feel well today. That's truly how the true Vajrayana practice takes place, in that kind of way. So you may find yourself, even though you are hearing Vajrayana teaching, but your approach may be a little bit in a yana level.

[20:14]

Your attitude may be a lower yana level. Your approach to the whole working with the situation will be lower yana level. Because you are still, I mean you are still, somehow we can say that you don't want to be totally into sanity. There is some kind of reserve. You still like to have that part of once in a while and go back and indulge into your neurosis and kind of feel comfortable. All kinds of memories and all kinds of habits of the past. And then once in a while you do your practice and meditation and it opens up your inspiration. And then you feel a tremendous strength and then you want to completely go beyond the dualism, beyond the samsara.

[21:20]

And at the same time, when you look back, you get a little bit attracted. You want to go back and take a little hot tub and jacuzzi and steam bed, whatever. So you go between here and there. If you do completely on sanity, yes. And can you do that? We say yes, but intuitively one said, so there's a hesitation. There's a hesitation. There's a kind of hesitation which prevents the breaking the wheel, the breaking the main hiding cover wheel, which prevents a person from experiencing the bearer of samsara and nirvana,

[22:22]

the bearer of the indulgence between dualism and the liberated mind. And that is the trap, that is the trap of the dualistic mind. So Vajrayana practice, if it's done in the right way, then it does have that kind of intensity. The Vajrayana master creates the situation for you to be able to see the spot wherever it is needed to be seen. The whole situations bring out. So definitely you can understand that if you're truly going to do a Vajrayana practice, that's how it's going to be.

[23:25]

So I'm saying that you're hearing the Vajrayana teaching, but your approach is linear now. But Vajrayana, true Vajrayana practice requires, demands absolute sanity. And then the whole outcome of the Vajrayana practice will manifest. Now, in all this case, the strength of the crazy wisdom, where does it come from? The strength of the crazy wisdom, basically, fundamentally, the strength of the crazy wisdom is our enlightened state. So we are putting in Vajrayana, it's called like crazy wisdom, because the wisdom is like the wisdom gone wild.

[24:30]

The wisdom goes so wild, like when our neuroses become wild, we take LSD and we take drugs and we just go wild. Similarly, when the wisdom goes wild, it's just going to burn and going to cut through whole confusion. There's something like that, the way of crazy wisdom. And that's how exactly the Vajrayana practice is like that. So, Vajrayana, the basis of all this thing is the whole thing is our fundamental state, our sanity. The sanity which is always there, what we call the enlightened nature, the Buddha nature, which already exists there in you all the time. Being in the past, being now, and it is the same thing all the time. It is not something new to you, it has not been discovered into microscope by the scientists,

[25:39]

it has not been made up by scholars, and it has not been tainted by philosophies. That is where the springing of that crazy wisdom comes from. The crazy wisdom does not come from philosophy, crazy wisdom does not come from scientist discovery, crazy wisdom does not come from some kind of idea, crazy wisdom comes from what you are and what it is. That is where the crazy wisdom comes from. And working from that basis, getting a glimpse of understanding that crazy wisdom, that base, especially now on this particular level, on the Vajrayana level, which the Vajrayana master demands, it is absolute working on that level. The person has no other choice than to experience that kind of level.

[26:43]

Truly working on that level. So now we understand that crazy wisdom is not an idea, is not some kind of discovery, it is basic sanity, what you are and how you are, that is where the crazy wisdom sprang out. And it just reflects, it just reflects. When a person experiences sanity, it has some communication with something. It has some communication. We could say it has some communication like the dualistic mind has some communication with something. So the wisdom mind, the crazy wisdom mind has some communication with something, or the basic sanity has some communication with something,

[27:51]

and that is the communication, the reflection of the wisdom light, which cuts through the hesitation. It doesn't have any hesitation in that energy of the crazy wisdom. It doesn't have any hesitation to cut through the aggression. It doesn't have any hesitation to cut through the whole pockets of neurosis and all pockets of hiding and all places of corner where you can just reserve yourself. It has absolutely, it shines through and it has no discrimination whatsoever for all kinds of neurosis. That's how the crazy wisdom mind manifests. No discrimination. It's like light has no discrimination in this room. We can see the light is shining on the altar. It didn't say that, oh, altar is very precious and very sacred. I'm just going to shine on the altar and I'm not going to shine. Let me choose these people who are better and who are worse. So I'm going to shine on that.

[28:52]

It doesn't have that. It's primordial. It's from the beginning as it is. It's how it is now. So therefore, you know, there is that sense of power in everybody. So there is something wonderful in us at the same time. So the light shines without discrimination. So same thing, the basic sanity, that crazy wisdom working on the level of Vajrayana shines in an intense way, not in a dim light. It has a very bright, brilliant and very powerful intense energy. It doesn't have just a low level energy. It doesn't have a dim light to put it. It's like 1,000 watt bulb. It's not 25 watt. That's the basic sanity which expresses on the level of Vajrayana.

[29:59]

And it is no discrimination. It will just shine. No discrimination whether it's good or bad. A light can even shine all over. Whatever the situation is. Dirty or clean, it doesn't have discrimination. So same thing, whatever that dress up, mental makeup, that grasping makeup it is, it's just going to cut through on that level. It's not going to compromise in any way. And that's the kind of work, working level is the Vajrayana practice. That is really the level of Vajrayana practice. So definitely you can see it is no joking at all. And therefore the Vajra master, he doesn't take any nonsense on that state, truly. He doesn't take any nonsense.

[31:04]

If you're doing, you've got to do, for instance. And, I mean, once you decide, when the whole situation manifests, when it decides, then of course you become the victim of the situation. You become the victim of the Vajra master, there's no way to run away now. At the same time. So, so now you can see, you can, you know, see this on the two way. On a relative level, you become the victim because it's so powerful that the whole situation is purposely, purposely, purposely presented to you in a powerful way. And on an inner level, most absolute level, you become, your whole neurosis becomes victim to your wisdom nature. Because it has no way to run away then.

[32:07]

That's the kind of level we are really talking about actually. That's the kind of level which we are talking that we want to do our practice on a Vajrayana level. So you have to know that it demands absolute sanity on the Vajrayana practice. It ends compromising and it ends the lower yana where you can just put a little dim light and you can go back to your neurosis and reserve those. Once in a while go back to your indulgence and invite somebody else to indulge in that and be like that, you know. It just requires 100% absolute commitment into the practice. That is the exact practice of Vajrayana. It requires 100% absolute commitment into the practice. That is difficult, you know. So I'm saying, you know, from that point we need to develop strength.

[33:13]

Develop our practice step by step. Therefore I'm saying we need to begin from the extraordinary preliminary level practice of Vajrayana. We need to do our sitting meditation. We need to do our ngundru practice so that we can work on that level, on the highest Arthi Dzogchen level. Otherwise it's just simply going to concept in our mind. We will say I'm going to do Mahamudra and I'm going to do Dzogchen. But it's just simply going to be, you would never have the strength to cut through those make-ups of your own mental make-ups or own dressing up. It requires a tremendous strength and that strength comes step by step. The vision comes step by step. The vision develops with the precision, with the wisdom, with the wiseness.

[34:19]

The wisdom does not develop with falling into, without knowing the situation. And it requires strength. Once you have the wisdom, and there is a vision. Where there is a wisdom, there is a vision. And where there is a vision, there is a light. So therefore it's called the crazy wisdom. So actually it's the wisdom crazy. It is so crazy, it's like so crazy light that it's not going to compromise and it's the whole neurosis become victim to that. In the most fundamental and absolute way. Now the ordinary sense of crazy person is, you know, first they're crazy and then someone become wisdom. That's not the case. That's, you know, a real mad philosophy style. First we attain the wisdom, then we gain that kind of craziness. Like samsara is the craziness of the dualistic mind. It's energy, the way it sprang out.

[35:22]

So we are talking on a level how the energy can sprang out and how it will work with the situation. From that level the word crazy is used. So Rajayana work from the fundamental and absolute level how there is such a powerful meeting take place with the situation. So... So the... In Tibet... This is a very important thing what I'm telling you because you really have to understand what is Rajayana practice. And if you can understand then it's very good. In Tibet... The way the Buddhism has kept alive in its fullest extent on the Vajrayana teaching.

[36:37]

It is kept principally in two major ways. There is the... Kagyu tradition and the Nyingma tradition. Within the Nyingma tradition... It's like the Ati level that it does have that kind of crazy wisdom. It does have that kind of wisdom so powerful, so clarity within that wisdom that the whole neurosis is liberated. But to gain that kind of experience... Within the Kagyu teaching there has been emphasis particularly on devotional practice. Devotion.

[37:44]

Devotion to what you are getting involved. Devotion to the strength. Devotion to able to... able to give birth to that vision. Devotion to able to materialize into that situation. So devotion and the vision goes together. So where there is no devotion there is no vision. So we can say in our life we experience similar situation every day on many levels. We have devotion maybe in a different form. Not necessarily like in a spiritual form like teacher and student relationship. But we have devotion for our breakfast. And we have devotion for our lunch. And we have devotion for our dinner. If we didn't have devotion for our breakfast then we would be hungry all the morning. And if we didn't have devotion for our lunch then we would be hungry all the afternoon. So that kind of longingness.

[38:49]

Devotion has a longingness. And that sense of longingness is the nature of the devotion. And that's very important on the spiritual path. Very important. So without that sense of devotion... ...the person cannot reach the crazy wisdom level. Because the person would be caught in one little corner, little hideouts. You would never have the longing to get out. You would never have the longing to step out into the no man's land or into your lama's nature. You need that tremendous longing to get out. Tremendous longingness in order to step out of that dualistic crazy situation.

[39:50]

So therefore there is a tremendous longingness. Tremendous devotion from that point. Devotion which gives the birth to the enlightenment. Which gives the birth to the whole level of experience. From the Bodhisattva level to the Vajrayana level. To the whole experience of wisdom and vision. Which gives the birth to the devotion. So it has become very important from that point. The devotion becomes like the seed cultivation towards enlightenment. It's like the seed. In order to grow the fruit, crops, without the seed there is no crops. Without the devotion there is no enlightenment. That kind of longingness, the whole ground, the whole method, the whole equipment is the devotion. The whole situation is the devotion.

[40:54]

Devotion. So you should understand that. And actually the word is devotion but it's similar. That longingness, that way of integrating oneself is devotion. I'm not saying you don't have devotion but you know you could have more devotion. Definitely your devotion is not that overwhelming from the Vajrayana point of view. But maybe all right. Of course. I'm counting on that.

[41:55]

So, that's very important part. Very, very important. Devotion becomes like the seed. And on the seed, cultivating the seed, then the fruit grows. And that seed is our vision, that seed is our bodhicitta mind. And that seed is the whole preparation stages on the ground level. Working with the whole situation. That devotion is where you integrate your generosity. That devotion is where you integrate your tolerance. That devotion is where you open your space. The whole devotion has infinite level. The whole practice ground is devotion. That sanity is devotion. So sanity and devotion goes hand to hand and they have that communication. And the longingness on the path towards that level. So it's become a very important point. Now, on the beginning part of the ngondro, the whole ngondro explains about how the Vajrayana teaching should be approached.

[43:19]

And the real purpose of the Vajrayana teaching. And it's excellent and it's different from the Lova Yanas. And basically what we are talking about, it is really kind of talking the whole beginning situation of the whole practice of ngondro practice. On the very, like about to, lots of, about 50-60 pages it's explaining. So I'm kind of putting the whole thing simply here, what it's talking in the general level. And absolutely, one very important thing, you should not have the notion of confusion when we say the word crazy wisdom. You should not see like a mentally disturbed mind who does not have any vision and who is so confused. It's not talking about that kind of crazy. Here the crazy in a sense, outrageous. That wisdom is so outrageous that it just penetrates and the precision is so strong that it's just, your whole neurosis becomes the victim.

[44:24]

What we are talking about from that level, which liberates the whole neurosis, which liberates the whole dress up. You become absolutely naked and nothing to hide, clear like a sky. And now, that is the real working basis of the Vajrayana level. Now we could see that, oh, I don't want to be absolutely naked. If the real question is, do you really want to be completely into a sanity, you might want to be half and half. You might want to go back and not absolutely be, not being completely into a sanity. You might like to go back and indulge once in a while. So, that kind of hesitation which is still hanging out there, the outrageous of the wisdom sparkling, the precision of the wisdom cuts through that.

[45:29]

So, then it has been liberated. Until that, the liberation does not take place. So, when we are talking about a compassion, the whole devotion, the whole compassion is not merely in the Vajrayana level. It's not really working from that level where you kind of compromise your compassion. The Vajrayana teacher never compromises compassion. He will just do what is needed to be done and he won't do what is not needed to be done. And it's just precisely and penetratively, it just cuts through. That's the way how the Vajrayana level works. So, compassion is not in the sense that you are better, that you are doing better than somebody else. And while somebody just is much lower than you who does not have those, or whatever you have. So, you're a little bit well paid than the other person.

[46:33]

Compassion is not a sense of looking down to somebody on the Vajrayana level. The compassion is that crazy wisdom. It's that wisdom, outrageous wisdom, which is what you are and it just reflects. There is some way of responding, some way of working with something. And that working with something is lighting the communication of the wisdom light with the situation, which liberates the situation. That is the compassion of the crazy wisdom level, which liberates the situation. The wisdom which shines and which liberates the situation. It's the level of compassion. The Vajra master is a reference which is what you have no other choice now to work with that level. You have no other choice, would you? And then you become a truly, you truly experience the Vajrayana nature. And that's how we have to plant the seed of Vajrayana in North America.

[47:37]

You know, in the Western Europe now the Dharma taking place. Understand it clearly how Vajrayana it is. We don't want confusion that, you know, you think you are somebody while you can't work with your sanity, absolutely. In His Holiness' teaching it says, in the mountain retreat teaching he explains, it's like a jackal who wants to eat the meat which is lying on the ground, but at the same time is scared and wants to eat. So that kind of, you know, not absolute commitment is not the style of Vajrayana. The Vajrayana style is jackal go and eat the meat, eat it, it's done. It's like that. You have no compromise with the neurosis, you just cut through whatever the situation arises. So there's a sense of light which you experience.

[48:38]

Then you get a confidence. Then you know the nature of the essence. Then you know what is Buddha nature. Which one has never really, one has never really absolutely, completely experienced the true balance state. You know, you have done a lot of meditation, but it's very hard to say whether you have absolutely experienced the complete Buddha nature. Because if you have really experienced the whole Buddha nature, you have no hesitation, you just become that tremendous energy, you just become that. So, and of course definitely, I'm not saying that you've got to have in order to practice Vajrayana, but it demands for you to commit yourself in that fashion. That's what I'm talking about.

[49:41]

It demands you to work in that fashion. It didn't say that you have to be on this state to do Vajrayana. Though the Vajrayana teaching transcends cause and effect, but Vajrayana student is still within the nature of cause and effect. You're still within the cause and effect. You're not liberated from cause and effect. You have to respect cause and effect. But at the same time, inside you need that outrageous wisdom once in a while, where you can just be a little wild. Not in the sense that you go and start going to the club and drinking wines and breaking all the windows and fighting to people. Not that kind of crazy. But crazy in a sense with your neurosis which is arising, all the dress up, all the makeups, whatever the fabrications are, you have no hesitation, no fear of cutting. It's like your mind's become fearless state. That is the essence of the Buddha nature. That's what Vajrayana is. It's the fearless nature.

[50:42]

And then there's a confidence. Then working in that complete demand, working in that complete commitment, in that complete devotion, there is a birth of that fearlessness. The birth of fearlessness takes place when there is complete commitment to that, working within the sanity of the situation, on the whole ground, on the Vajrayana level. Then the confidence arises. Then the fearlessness, the birth of fearlessness comes. But still that, it would not come. It would never come. The experience of fearlessness is not something easy. It requires tremendous strength and means inside. What I mean is skilful means, which actually everybody wants, but at the same time hesitant.

[51:49]

Hesitant where? Because you want to go back once in a while. We just can't be sanity all the time. That's where we get caught in between. That's the only spot. Nowhere else. And sometimes we become a little bit crazy, where we start projecting the wrong thing into right and right thing into wrong. And there are all kinds of different make-ups and all kinds of things. Basically they are on a Vajrayana level, they are called external obstacles and internal obstacles. External obstacles is not as dangerous as much as the internal obstacle, because the internal obstacle is all the dressing up, make-up, the whole grasping mind, where a person becomes absolutely carried away in another realm of world, in another world, in a whole new experience. Again a person is on another trip. So that kind of samsaric experience, confused samsaric experience,

[52:52]

one experience from one life to the next, to every day, from moment to moment, a state of paranoia, a state of confusion, a state of fear. The whole samsara in Tibet is called Jigten. Jig means fear and ten means leaning, leaning on a fear all the time. It's called leaning on the fear. There is constant fear because one doesn't have the ability, the vision, the strength, the merit, to overcome and cut through that with it. Like the cutting the whole dualistic by the wisdom sword of the Manjushri, there is a hesitation in cutting it. Now in Vajrayana level you shouldn't have the hesitation. So you are demanded not to have the hesitation actually. You are not requested but you are demanded. It's true, that's how the Vajrayana works. So Vajrayana teacher is like a dictator actually.

[54:00]

Vajrayana teacher is like a dictator. He just demands you to work with the sanity. There is no compromising at all. The whole situation is presented and there is no other choice than experience that energy. So that's very important. You really have to understand that. And there are so many infinite ways, there are so many ways, how the relationship, how they practice. The whole relationship is the practice actually. The relationship between the teacher and student and practice is not separate. The relationship between teacher and student, between the world, between the world you communicate, everything becomes a practice on the Vajrayana level.

[55:05]

Everything, you work with the whole situation. No matter how terrible that situation is, it is wonderful from working with the terrible situation at that level. Because you don't try to escape from the situation. You work with the situation on the Vajrayana level. Particularly Vajrayana practice work with the situation which is there. Vajrayana practice and teaching never escape or never try to run away. Vajrayana practice work with the situation, with the whole basic ground, based on that primordial wisdom. Working from the sanity level. It doesn't mean that you indulge again into that insanity. It didn't mean that. It means that you work with the sanity at that level. It's like an extraordinary insight within an ordinary situation.

[56:14]

There's a light shining through. There's a light shining through in the midst of neurosis. Kind of like that. But it's not talking that you work with the situation. It means now again you work with it, breaking up the cups and pots and pans and doing all kinds of crazy things. It didn't mean that at all. It meant that it requires that absolute, demands that absolute sanity, so therefore it demands you to work within that nature of the sanity. To see the world as it is. Not to see the world in a fabricated way. To be most clear. To be precise. That's how the Vajrayana practice involves. There is no game. There is no nonsense. There is no dress up. It's very straightforward. Extremely straightforward.

[57:16]

If there is such a straightforward, nothing straightforward in that nature. It is extremely straightforward. Intensity straightforward. And we get scared sometimes when it's too straightforward. We know that. We know when it's too straightforward. It is scary. One of my uncle was a politician and he was one of the best educated men in Ladakh. He was educated in Oxford University. He was the only person in Ladakh who got educated in Oxford University. In that little country. It's very hard to work for a perfect person in the midst of imperfect person. All the time it's hard.

[58:17]

So it's very hard to work for a sanity in the midst of all the insanity naturally. But sanity has so much strength inside that it never loses. It never has any hesitation at the same time. So what happened was to my uncle during one of the campaigns he is the kind of person who never knows how to tell a lie. Who never knows. This is amazing. And everybody knows in Ladakh. Everybody knows in India. First he lost. First he lost the election. Not because he's not capable because the whole bunch of crook people were ruling the country and it's very hard to survive while the whole country is being ruled by the crook people. So he lost in the state of Kashmir which is one of the most corrupted states in India. You heard about Kashmir, it's the most corrupted people.

[59:20]

It's like, you know, for instance, I know the Kashmiris rip off people and by knowingly they will rip it in front of me. That's the kind of knowledge they have. It's like I said, it's so decadent that it ceases to be decadent. It's like that. It's like they are so well crook, so crook that you know they are crook and they will cheat in front of you. In front of your eyes and you don't know what's happening at that moment. And once you take it, then you know you have been cheated. So that kind of skill. I'm not saying every Kashmiri. I believe there are some few. In fact I met with my father one time, one Kashmiri who is a really nice person. So I don't give up my hope that there are some nice. But basically most of them cannot be trusted

[60:25]

and those who have been to Kashmir have experienced that on one level to another level. So he lost his campaign. And then when he lost the campaign in Ladakh, the Indian government immediately knew his whole qualification. They immediately took him and sent him as the Indian ambassador to Mongolia. So he's been a diplomat for most of his life on a very important role. And later he came back and this very famous politician named Sheikh Abdullah. Certainly the whole state is ruled by a Muslim. It's a Muslim dominated area. But he was a very honest man. That Muslim man was a very honest man. And definitely he wants someone honest to work with him. And he was a person, Sheikh Abdullah was a person

[61:28]

who all Kashmiris feared. And they liked him very much. They respected him very much. So anyway, he was in power due to many reasons. And then he took my uncle when he came back. And in one of the campaigns, my uncle's workers, many of them are relatives, and then many of them told him how to lie while he's going through the campaign. And the next day, he told in front of the other party, saying that they were telling me to tell lies like that. I can't do that. And he said, if people want to give vote for me, good, I will vote for them. If they don't want to give, it's fine. I'm not interested. He was so honest. There's nothing hiding at all. There was no hiding. And he's been known for that all over the state. There is no discrimination, nothing for him.

[62:34]

It's just like plain and clear all the time. So his strength was tremendous from that level. So the strength of enlightenment, the bird of enlightenment comes within such a nature when a person absolutely works in the sanity. And there's a bird to fearlessness. You know how to work with the situation. You subjugate the situation, whatever needs to be subjugated at a certain level. But able to have that kind of vision, first one is to develop from a fundamental level, so we develop with the development of pure devotion. We develop with the devotion for the longingness of the wisdom, for understanding the wisdom, and it has to come in many different ways. It just can't come just sitting there and just pop out like that. It will come with working with the whole situation. It won't come just working with one situation. It will come with working with the whole situation. So there's a difference working with one situation and whole situation.

[63:34]

One situation is just sitting there, and the whole situation means working with the world, working every day, life to life, there's the whole situation where that nature will spring out. The nature is simply not going to spring out if you just think that while you're meditating, sitting in your room, you seem to be the most very perfect person and once you get out then you start indulging into all situations in the most ordinary neurotic way, it's not going to come out at all. You're not going to reach that level at all. So, and you're not going to trust yourself, you will never get a confidence in yourself and your whole light, the whole path seems obscured, particularly for a Dharma practitioner. If one is not clear and one does not do the practice in a whole situation, then you will have, you know, obstacle and actually those obstacles are created by yourself. You won't see the path clear, you won't have confidence in yourself and you won't have

[64:40]

trust in yourself and then finally you will blame to the Dharma and it's the worst thing. That kind of situation happens to a lot of people and it shouldn't happen like that. Firstly, perhaps one has not understood the Dharma or if one has understood the Dharma, one is not actualizing the whole situation or one is trying to actualize once in a while or one is trying to reserve some side. So actually, as I talked before, on the Vajrayana level, the Vajrayana teacher does not, you know, accept any student who is not ready to give up the arrogance. It needs absolute surrendering, it needs absolute way of working with that situation, working with the surrendering to your whole neurosis in all the time. At the same time, Vajrayana teacher understand that one is not invested all the time so there is a working basis, but the Vajrayana student should commit oneself to able to practice

[65:43]

such a nature. That's your inner commitment. The teacher is not going to tell you every time outside, okay, now you do this and now you do that. It's something you work with your life, you work with your situation in that way. You can't expect, you know, some kind of different emanation. Your teacher spreading out twenty emanations and coming after you and seeing and telling you each time something. Your inner self is your teacher, you have to understand that. So, that's very important and I'm telling you this because from the depth of my heart, without any hiding, without any reserving the whole practice of Vajrayana, how it is

[66:44]

being approached in the past and how they have attained realization on that path and how it is now and how it will be in the future. And that's why a true Dharma practitioner, and if you want to be a mixed Dharma practitioner then it's not very good. You have to be absolutely honest with yourself. It's most hardest, we say it's the hardest thing to be honest with oneself. It's even harder to be honest to oneself than to others. But others it's also very difficult, if one is not honest to oneself, how can one be honest to others? Because the basic ground is not honest, then how it can spring out? It's just going to come out what is there, it's not going to come out what is not there. So one has to, the whole potential is there, the whole strength is there in ourselves,

[67:46]

so the Buddha nature is not something, as I said, founded by, discovered in microscope by the scientists, it's not created by scholars, it's not a philosophy, it's not an idea, it's just what you are and when you have a glimpse of understanding, when you attain that realization, the whole powerful, that tremendous energy of the wisdom manifests. So, that's the main point of the whole practice. And it requires working with the whole situation, not one situation, but the whole situation, very important. The whole situation is described on a bodhisattva level, the six paramita, when the sutra teaching it has been required with the six paramita, while in the Vajrayana it is required by all, maintaining the presence all the time, working with the basic sanity all the time, it's the whole situation.

[68:46]

It didn't say that you can forget about the basic sanity while you are walking on the street, while you are doing whatever, and it only happens when you have a fight with somebody, then you don't need the whole situation, and only when you come into your meditation and looking at your lama's face, then you just think that's the whole situation. Then if you do not do it properly, later on it can be just a bad habit to you. But there is a blessing in front of the situation in the lama's presence, there is a blessing, but you need that inner commitment if you want to get rid of that soon. If you want to get rid of that soon, you have to integrate into the whole situation all the time. But lama become an example, the shranroom become an example, the place of practice become an example where you can allow yourself that you used to work with your sanity at least

[69:51]

for the time being, at least for that moment, it gives you that situation, offers you that situation. But it has to become as much as in a shranroom, it should become as much as outside in the world. And those two become very important, working with the whole situation is a very important point in the whole buddhadharma, the whole path becomes extremely important. And somehow the working with the whole situation, we are carrying the lineage of working with the whole situation in a dualistic way for many lifetimes. We have been carrying that nature of the dualistic from life to life, working every day with the whole situation in a dualistic pattern, so one is at this point, the result is one is caught in that experience. So now to liberate this confusion experience, one has to work again with the whole situation,

[70:53]

one has to work with the whole situation so one can liberate that. And therefore it's very important to work with the whole situation, not try to escape. Because when you start working with one situation, then it will become a habit of escaping later on, that only you could meditate, only you will try to project something and you never gain the true experience. Because true experience is always the experience of the whole situation. If there is one situation experience, that experience is quite a questionable experience first of all. That experience is quite a questionable experience. Your bodhicitta needs to be questioned, your bodhicitta mind, the discriminative situation needs to be questioned and perhaps it should go like in a communist country, they say it's a re-education, perhaps you need re-education at that point. Because essence is essence, what it is, and it has to work within that level what it is.

[72:07]

So it's very important you have to develop your whole practice with a sense of tremendous devotion and that devotion gives the birth to the clarity and to the vision of enlightenment and for the power and outrageousness to that approach. So that's a very important message, you know, Nyingma tradition particularly has that outrageous style basically and Kagyu Mahamudra style had that outrageous style but it also worked more with fundamental devotion, more in the Kagyu tradition. But both are essentially important for the enlightenment, essentially. And both have a tremendous vision, tremendous brightness, tremendous brilliance on the level of Vajrayana practice. They're both on the Vajrayana level of practice and both have tremendous spark and tremendous

[73:14]

brilliance to that. So actually we have covered very, very important parts since the last three days, we have really gone through some very, very important aspects, how a Vajrayana teacher will be and how the Vajrayana teaching and practice requires. So now you are basically ready if you have understood those things. Now the only thing that is needed is inner commitment towards the situation and the practice. Now, you know, sometimes there are a lot of people in those schools, they are very, very

[74:37]

good hearts, very good hearts, those who want to help you. But a good heart simply is not enough as long as a person does not have the sense of what fundamental energy is. One doesn't have confidence and experience into that nature, it's not enough. Because you always have the tendency within yourself that looking yourself better and looking at someone as inferior. So the good heart is like a devotion, it's like a field but it still requires a vision and that vision doesn't come without a guide, it comes with a guide. So the whole thing, when some people are talking, I can find my enlightenment without a teacher, it's just, it's never going to happen. It's never happened because there is no past Buddha who hasn't got a teacher and no present

[75:42]

Buddha and no future Buddha. It's like a boat, even there is a boat, but if there is not the helmsman, not the captain, not the sailor, you're not going to know how to drive the big ship across the Atlantic Ocean. Even the whole fuel is there, the whole ship has been air conditioned and the heating system and the whole food is there, you know, you just don't know what to do with that thing. So this guide, this guide, that direction we're showing is very important and from the spiritual level, on the Vajrayana level, it's the Vajramastra. So without that, there is no way of getting to the other side of the show. And we can see that, we can see in ourselves, now you have had a lot of Dharma teaching and now at this point you can pretty much clearly see how you cannot cross the ocean

[76:46]

of this suffering that easy without that kind of helmsman. So therefore, that kind of vision is very important, the vision comes, once you're able to cross that, then the vision will come. Similarly, that comes with the blessing and that comes with the direction of the helmsman, which is the guide, spiritual guide. So your teacher becomes a guide towards the enlightenment. And that kind of guide is not an ordinary guide, but it's an extraordinary guide who shows you the path and therefore a tremendous working situation basis has to be very perfect on that level, where it needs an absolute, like when we fly in a plane, I mean, it's like, we absolutely have to surrender ourselves to that plane and that pilot.

[77:48]

If you start quarrelling to that pilot, pretty soon the whole thing is just going to blow up into the sky. If everybody starts fighting in that plane, the plane is not going to get easily, we may go through a lot of bumping in that plane, sometimes going high and sometimes going low and sometimes hitting air pockets and sometimes this side being heavy and sometimes that side being heavy and that's how when the sangha is unstable, everyone jealous to each other, everyone fighting to each other, that kind of situation happens. So then the whole boat is like, you know, moving up and down, it's not a stable ride. So it's very important to understand and not to create that kind of unnecessary situation. And as when we trust the pilot, once we fly the plane from here to, for instance, New

[78:54]

York or all the way to India or all the way to Kathmandu or Lhasa, wherever we go, we have to trust that pilot. Similarly, there is a, you know, you see, when you see that pilot, you have a tremendous sense of delight in seeing that. And that kind of approach is very important, where one has to approach with delight to the Vajrayana teacher and to the Vajrayana circle of those who are hearing the teaching and delight to be working with the world outside. So then it's become a powerful and a true Vajrayana practice. The delight is not demanded only to the teacher, but it's demanded to the whole sangha, it's demanded to the whole world, how you relate from that level of sanity. And that's how actually it is, and it's not difficult actually from one point of view, it's just a way of thinking, you know, we've been so used to this makeup and dressed up

[79:54]

of this ego and dressed up of this grasping that we just have a tremendous resistance when we even hear this word surrendering. But actually, it's just like when you fly in the plane, the pilots take over and that's it actually. So similarly, on a Vajrayana level, the teacher takes place. But he acts differently than pilot, because pilot would not scream at you, but Vajrayana teacher may scream at you. He may even go a little wilder than that sometimes. That is very possible, which the pilot would not do, but he would not hesitate to do if it's needed. So, that's how the sacredness of the whole situation is so powerful. You know, we say that, what is the characteristic of a friend?

[81:09]

The characteristic of a friend, what is in English it's called? A friend is someone when it's needed, what is it called? A friend in need is friend indeed. A friend in need is friend indeed. Exactly like that, the Vajrayana teacher will always be there. That's the kind of Vajrayana teacher, when the most difficult situation comes, whatever, is always there for you. That's how the Vajrayana teacher, that kind of whole relationship takes place in such a, the mutual purity is so powerful and so strong in the level of Vajrayana teacher. So that's how we absolutely trust each other with confidence later on. You get a confidence in experience. But we don't trust the kind of friend when it's needed, then the friend is not there, that's called a bad kind of friend.

[82:11]

And if it's a teacher, it's called maybe not a good teacher and if it's a student, it's not a good student. So on the Vajrayana level, it doesn't work like that. In ancient times, you have to know the history of Vajrayana also, really what you are getting into it. In ancient times Vajrayana is practiced in such a level that it's been kept so secret, not because there is something wrong into it, because there is so much sanity that people can't handle the sanity all the time. You like to have a break. You like to have a break with the sanity, honestly. And if you go through a lot of practice, then you say,

[83:14]

wow, that's been heavy for me. That's a lot of sanity. But actually one has not completely experienced the sanity at that level. So in ancient times it is practiced in such a level that sometimes if the husband is practicing, wife doesn't know, and if the wife is practicing, husband doesn't know. And the whole lineage is passed from one who has realized that state and it's been passed to the other one, because the whole container to the vessel which is transmitted from teacher to student has to be absolutely pure and absolutely put into that without any poison. That's how the Vajrayana teachings are presented from teacher to student.

[84:17]

In the traditional, true way, the true spiritual lineage, it's called the golden chain lineage, that's how it's been. It's not been given to the whole people who cannot do. And like today, there are a lot of charlatan situations, what you call charlatans, like people who have no experience in hearing the Dharma for one or two years and start going out and teaching and deceiving oneself and deceiving the whole world. It's a very sad thing. And exactly that's what Padmasambhava predicted, that this kind of situation will happen in the future. It's not something surprising, but it has happened because Gurumuji himself predicted that. And there are things like that. Not easy to teach Dharma just in one or two years' practice. Even five years may not be long, even ten years may not be long, truly to teach Dharma. I would say even twenty years is not long.

[85:20]

And to go a little bit more, I would say thirty years is not long. Truly, truly meant by that. It's not easy to reach to the level of realization. It requires tremendous, many, many lifetimes of practice, or one lifetime total commitment of the sanity. Then one can gain such a realization. It just wouldn't happen. You go to a university and become a professor, or you go to Nepal and become a yogi, and put on long hair, and then, you know, what you are trying to, what you are and what you are doing is absolutely two different things. There is no blessing. There is no strength. There is no strength of the transmission. The whole strength of the transmission kept alive the tremendous sense of practice. And the whole Mahayana tradition, the Mahayana Sutra tradition and Mahayana as a Tantra tradition, both of these traditions require the teacher to do that practice

[86:27]

before he teaches that practice, before he gives teachings on that particular practice. Otherwise, it cannot be given. It is a transgression and it is like a sacrilege. It's like because you cannot transmit what is there, so therefore Vajrayana practice and teachings cannot be, it cannot be kept in the world in that level. It can be degenerated. So therefore, it is very important to go step by step, work with our situation one by one, you know,

[87:28]

be practical, be realistic, and do it step by step, and don't try to think you are somebody before reaching that you are that, and don't try to feed yourself with concepts, you know, with philosophical ideas, and don't dress up your emotions with philosophical ideas. Just work with the situation really at that moment, with compassion, with Bodhicitta mind, and then you will become a true Dharma practice. Otherwise, you and your nature, you and your personality will be two different things. You become schizophrenic. You think you are somebody. You think you are somebody and that what you think somebody, you have to maintain that idea of somebody all the time. You are just not that, so you have to maintain that idea that I am somebody all the time. Without working on that level one by one, you think you are somebody in which you are not,

[88:31]

you have tremendous pressure on yourself. You get so much pressure, that one day you will drop the whole situation. That has happened, I have seen that too. I have seen among different kinds of people, you know, it happens in all different kinds of life. Because you think you are somebody very special, and you never come to experience the true sense, and then you become absolutely different, and finally you get a lot of pressure, the demands become strong, your competition becomes strong in yourself, and each time when you see another yogi or whatever, then your whole emotion raises up, and then you become drop and it becomes dangerous. So work with your very basic level from the first. Be honest. Be take honest in working with that whatever situation you are. There is a delight in that terrible situation, even if it's a terrible situation. There is an honesty.

[89:32]

As I said, the Vajrayana student teaches, when the Vajrayana student comes to the teacher, the Vajrayana teacher would be delighted to accept your neurosis, but the Vajrayana teacher would be embarrassed to see that you are offering, you are dressed up. Then it's the worst thing. It's actually the big sacrilegion, you know. It's the worst thing at that time. You try to show how good you are, and you try to say, I have this experience and that experience, and inside you still have your pride, your arrogance. That's just a lump of no good that we just get rid of that. So... So we have to work from our very basic level, and then you become a true Vajrayana practice. Now once you have completed, for instance, the practice of Wondro,

[90:43]

basically the practice of Wondro is the way the situation is presented to you, created to you by the Vajra master, it is not as intense like on a higher tantra. It is intense in a way, because the whole Vajrayana level takes tremendous sanity, the intensity of the sanity, its power of that level. Like when it's so decadent that it's so powerful, like that, the power is tremendously within the sanity of the Vajrayana. So... And a time will come where you will be presented with a tremendous kind of situation, tremendous intensity into that state, perhaps you could feel like a claustrophobic experience at that time. That kind of situation will also come. And by that kind of situation become a tremendous working point at that level,

[91:51]

which is like cutting that absolute fear, ultimate fear. It's like cutting that ultimate fear. And that kind of practice is basically like a tremendous situation become intensified in a practice of different practices, like a trauma practice and different practices. But you cannot relate to that situation as long as, first of all, you haven't related to this particular situation. And you try to jump from here to there, you're just simply going to break your bones and break your necks, and you will just fail. You're just going to be a failure on that. You're not going to be a successor. You're going to be a failure. F-A-I-L-U-R-E. F-A-I-L-U-R-E.

[92:53]

And those who think that they can do without this, I will see where they go. We can all see how they reach. It's not work like that. We have to be... The preserving of the Buddha Dharma is not responsible of me or some lamas. It's responsible of all the practitioners, all of you. It's responsible of all... It's your Dharma, it's your practice, it's your responsibility. And if you do it well, correctly, then there is a true blessing and true enlightenment will come. Something you can be proud of, something you can be, you know, proud of being able to give the birth as a human being in this life. And something you will be proud of your parents, something you will be proud of your world, and something you will be proud of your whole situation. And proud of being able to practice, and tremendous fortunate to see yourself. And if you don't do it well,

[93:55]

it is... then it can be degenerated. The future of the Dharma lies in the hands of all the Dharma practitioners at this moment. How you understand and how you relate to the world is how the Dharma is going to be in this country now. And if you don't understand in the proper way, you try to jump all here and there, and not working with the basic situation, it's simply going to be weighted. It's going to be, you know, what you call vain. It's not going to be clear. It's just going to... the Dharma is going to go out. And I have a sense of really little fear from that point that sometimes it seems to be like that happening. To share this, my view, honestly and directly, I mean, sometimes it is like that. So you have to be strong in yourself, and you should not be caught by different ideas.

[94:58]

You have to be strong, work with the situation there. And that situation, working with the situation, will give you the strength and confidence. And then you will understand, step by step, then you will understand the whole thing clearly there. It is there, it is your nature, which you will understand. It's not something different, you understand. So, it is the work of everybody, it is responsible of everybody, and that's the whole teaching which talks about in the Mundro, the responsible of ourself and the world. In bodhisattva level particularly, we generate this compassion mind, we generate this enlightning mind. We generate this encouraging mind,

[95:43]

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