Vairochana, Kirodhamakaya, Vairochana Buddha, Kirodhamakaya is nothing but the light of your ordinary mind. The light of the ordinary mind is nothing but how the light of all beings is coming back to you, and how you thereby

[01:01]

together with all beings, express this light. This light of your mind cannot be reached by your mind. This way that the enlightenment of all things is assisting you, and you're assisting all things, the way that that is cannot be reached by consciousness. There's no trace of consciousness in the light. But the light can illuminate consciousness. What is the way?

[02:04]

It's the ordinary mind. The ordinary mind is the way. By studying, by learning and taking care of the ordinary mind, we realize what the ordinary mind cannot reach, which is the Buddha way. ordinary mind cannot reach it. There's no trace of ordinary mind in the way. And the way is ordinary mind. But ordinary mind can't reach it. Again, taking care of ordinary mind wholeheartedly We realize together what none of our minds can reach.

[03:15]

We reach a way, this wondrous way, which no trace of consciousness around, and this way which is illuminating all consciousness. You can call it a consciousness. But not consciousness reaches it. So, in a way, the light, the Dhammakaya, the Buddhas, are inseparable, non-dual with all ordinary consciousness. And ordinary consciousness does not reach the way that it's inseparable from. By paying, giving close attention to the activity of all ordinary mind, by giving close attention to all of our actions, we realize the way.

[04:30]

We realize all of our actions are empty, of self. But realize that emptiness is still not the way. Why do we realize that emptiness clears obstructions to realization of that in which consciousness can reach? Consciousness can know emptiness Consciousness can now form. Giving close attention to all forms, all karmas, opens the way to realize that all forms, all karmas lack abiding, independent self. This is part of clearing the way to realization.

[05:35]

The way. So learning about ourself, learning about our karma, learning about our mind is necessary in order to open the way to realizing that mind can't reach. The Buddha way. The Buddha way is vast and boundless, but it can be realized. Bodhicharyana instructed a kweka

[06:50]

Outwardly, seek all involvements. Inwardly, constriction of your spirit. Thus you enter the Buddha way. And thus you enter the way. And for many years, worked on this practice with Bodhidharma. And finally he says, the disciple has now ceased all involvement. And Bodhidharma says, you haven't slipped into nihilism, have you? And Kweka said, no. And Bodhidharma says, prove it. And Kweka said, I'm always clearly aware and no words can reach it.

[07:56]

I'm always clearly aware and no consciousness can reach it. Today I suggest that having no involvement means study, pay close attention to all your actions. But the way of paying attention to them is that you don't get involved. You just pay attention. But it takes a long time to just pay attention and not get involved. It takes probably many attempts to look at your intentions without being drawn into or repulsed by them. And doing sashi perhaps is a good way you're able, maybe more so than usual, to see your intentions, to see your impulses.

[09:11]

And although you can't necessarily, or rather you have to accept that you are, you have this impulse, and maybe you will act it out with your body and your voice, still, maybe you can almost just see, just clearly observe without any Talk or movement. Over and over. Pay close attention. Study me or your mind. It's the way. The way is right there. The light is right there. by Rojana Prudha Viswati.

[10:17]

the non-duality of the mind, this ordinary mind, and the Buddha, which no mind can reach. And the Buddha mind, which is illuminated by the Buddha, which no mind can reach. The non-duality is right there all day long. You can study it. Your close Muslim friend is right there. You can't reach the close Muslim friend with your mind, and if you try to, you get distracted. And if you study But when you're in mind and get involved, you get distracted from your job.

[11:51]

So if you get distracted, then you practice confession and repentance. And you practice it together with the Buddhas. And then you melt away the root of getting distracted from the way of practice which realizes continuous, wholehearted practice in the midst of ordinary, devoted mind.

[13:19]

So wholeheartedly, there's no attachment, no involvement with ordinary, devoted mind. and no attachment or involvement with enlightenment. And if not wholehearted, then practicing unwholeheartedly in the midst of ordinary life, we confess I am not yet wholehearted. But I'm very happy that I can, you know, listen and confess it. And I'm happy to hear that some of the great ancestors who also said exactly the same thing, they did not yet reach wholeheartedness.

[14:30]

And even the second ancestor said it took many years to find wholeheartedness even with Bodhidharma's assistance. But I feel very happy to be allowed to join the railway team, even though I'm not too good at it. I have this ordinary thought that does not reach the way, that does not reach the light, but is non-dual with it.

[15:47]

And that thought is on the awareness of the dharmakaya and the awareness of the relationship with the dharmakaya, the non-dual relationship with the dharmakaya that we have in the study of kind. These two realms of consideration have been beautifully sealed together today, and everything makes sense to us now. And it did that for, do you think,

[16:50]

I'm afraid, and I would like to learn. Can you hear her? I can see her out there. Shout it, shout it. Learn. Shout it, Shoho. I'd like to learn, and maybe you can point out my error, because I'm afraid, and I have to cut profession for me, too. So... The observation is that we studied the practice of suchness not too long ago with different words. And the description was, there is Shanmugha, there is Sukhasana, unite them. And then there's one point of attention, the realization that this image, this image right there, there's non-duality. And you're not doing anything different right now, not that I've thought of, except that I'm hearing ceasing the movement of the conscious mind, and then I'm hearing

[18:39]

not thinking and just be aware of the movement of your conscious mind and unite those and then you got a principle beyond knowledge and perception and i'm missing so i'm missing and learning for analysis pondering investigation and so forth. It's just not happening. It's mostly awareness, awareness, awareness, and it's great. I'm not complaining. It's just I'm afraid. That's my confession. I'm afraid to become dull. You're afraid of John's tomb, the visit? And I see the danger, I really see the danger of this engagement with the movement and the side of pride and of conceit and self-love and wrong views and that's all right there.

[19:58]

And it's great to just be aware of that. I guess that's the most safe place to be with them. But somehow, it's a great potential too. And I wonder if you can play with it more. Is there some way of learning how to play with it? Because I probably don't know how to play with it appropriately yet. Are you making a request? I'm making a request to come forward about this question. If I'm afraid of, do you say, dullness?

[21:09]

If I'm afraid of dullness, that it would be good to clearly observe the dullness, making the dullness. And then if I am not afraid of the domus, if I want to play with the domus, I could play with the domus if the domus comes. It looked like he couldn't follow. I just said, he's probably... I don't even want it to come. If it doesn't come, if you're not afraid of the day or the dullness, and it doesn't come, you don't have a problem.

[22:20]

You're fine. I'm just saying that if you're afraid, it would be good to address the fear and relax the fear. Then if the dullness comes, you can play with it. But if you're afraid and the dullness comes, you might, for example, become violent. Then people won't be dull anymore, but then you'll be sorry about the karma that comes with the violence towards the dullness. You will be violent towards dullness or will be at risk of being violent towards dullness if you're afraid of it. On the other hand, even if it's not here, you can still be afraid it will come. And we can get by on it before it even arrives, if we're afraid of it. So when there's fear, we have some need to give close attention to our karma right now, because our karma, our attention right now, has a fear element in it.

[23:26]

So our karma right now needs to be observed to protect against obvious violence, but it also needs to be observed in order to enter the way. So observing your fear, facing your fear, calming down your fear, letting go and becoming free of your fear, at least this current one, protects you from violence and also starts to open the way of realizing And dullness may or may not come. But if it does come, and you're not afraid, and you're relaxed, then you can play with it. But you won't be able to play with it if you're freedom. And if you can play with dullness, that's what we call analysis.

[24:31]

It's analytical. penetrating insight. But again, the relaxation of the fear is the challenge part. So that's my comment. What's right there, too, is, right now, much like listening and pondering what you just said, there is a strong adherence to self, of me having listened to that and having received that and pondering it.

[25:34]

I mean, that's an instruction. And it can be applied to this mind. And in all of that there's just this appearance of a self. And so I guess I can apply what you just said also to that self. And into the pattern that you're seeing yourself in. which is, again, to study your karma, to study your action right now. Your mind has created this exchange it's told us about, so give it close attention to that. Even if there's not any fear right now, including or not including fear, just study that deep, right? All this is taken care of 40 annually, it's practicing, hopefully continuously, with a deluded mind.

[26:36]

And the more whole-hearted you are about it, the more you will be having no attachment to a mental system or delusion or enlightenment. The only problem we're having is that the picture is pointing to something that's distant. There's something that's in the future rather than right now. See what's wrong with you? It's going to happen. So let's do it right now. How's it going? I am like this, a little bit uneasy. And now? I'm relaxing. And now? I'm grateful. And now? I'm laughing. And now?

[27:38]

I want to play. Pardon? I want to play. Okay. Good morning. So I'm wholeheartedly confused, because I feel like I hear two things in terms of how to deal with ordinary mind. On one hand, I hear that ordinary mind is the way, and for us to put our mind towards ordinary mind is a betrayal of the way, of that practice. It's to put your mind towards the way. Because paying attention to your ordinary mind, you're not paying attention to your ordinary mind as the way.

[28:39]

You understand that it's non-dual, and it is the way. If you're just attending to your ordinary mind, which is actually not turning towards it, it's just part of it. So you're just aware of ordinary mind. But I can see how it would look like. But you're not really turning towards the way because you know that your mind cannot reach the way. But your mind can reach the ordinary mind. So you just take care of that. And you will simultaneously be taking care of the way, because they're non-dual. And also because you're not getting distracted from what you need to take care of by trying to get to the way. Okay. That clear that up? Well, yeah, I think it clears it up, but I thought I'd heard at different times you saying to put the attention on the mind is to distract yourself from ordinary mind.

[29:40]

To put your attention onto the way. To put your attention towards non-duality. To remember non-duality. to be practicing with, you know, like, me and my bowl, to remember that this me and my bowl, which I'm aware and I'm paying attention to, is not in line with the Buddha. That helped me concentrate on ordinary life. But not to take me away from my bowl to the Buddha or to the way. But I am trying to, like, see if I'm wholehearted about this thing which is inseparable from the Buddha. And that awareness about teaching in non-duality helps me be more whole-hearted in my ordinary activity, and helps me be less attached to my ordinary activity and less attached to enlightenment. That's the lifeline. Okay.

[30:42]

Many people who have been real polite and letting other people go before them like to do now. Testing I'm not sure how this communication will work I'm hearing myself only through your microphone, so I can't tell whether I'm shouting or whispering I think your voice is good. That's all right. I Have not realized the consistent wholeheartedness and I'm happy to be practicing

[31:55]

I am wondering about early this week you talked about a path. Can I say something? Yes. Do you mean kind of what? Even though I haven't yet realized wholehearted consistency in practice, I'm still happy to be trying? That's right. Yeah. That's all I am. I'd like to be just allowed to give it a try. It's great. A few days ago you talked about a path that will lead to great happiness. As Shovu talked about doneness coming, I'm wondering about brightness coming. And I'm wondering about what that happiness, is that happiness a conscious experience? And what does that happiness to do with the brightness that cannot be reached by consciousness.

[32:59]

What does happiness have to do with a brightness that cannot be reached by consciousness? Yes. Well, one kind of happiness would be the happiness that is our life when we are illuminated by that which consciousness doesn't reach. So when we hear the Buddhadharma, we will be happy. But our mind cannot reach the Buddhadharma. But the Buddhadharma can recur in us and make us into unhindered practitioners, which we will be very happy about. Did I answer your question, Gaijin? I believe so. So there is a brightness or a happiness, or light, an experience.

[34:07]

Actually, the brightness is what illuminates us, I would say. The happiness is what comes when we're illuminating. When we're illuminating, we become happy, fearless, generous, and so on. The precepts describe our behavior. I guess I'm equating happiness with brightness in terms of conscious experience. Yeah, this brightness is not a conscious experience. The way is not a conscious experience. It's not in the realm of knowing or not knowing. It's not in those realms. However, the realm of knowing is illuminated by the way. And knowing becomes a knowing of happiness. And many other good qualities of consciousness are manifested when we are illuminated.

[35:09]

So the light is not a conscious experience. Light is the light of your consciousness, which you can realize. Let's say that with my ordinary mind I notice that I have been unskillful with another being. Okay. Are you saying that it's sufficient for me to be fully aware, focused on skillfulness?

[36:17]

I wouldn't get into sufficient. I would get into good. It's good to be aware that you see a pattern which you assess as unskillful. And it's also good to be aware if you see a pattern of skillfulness. And I have a desire to make amends. Yes, you might, yes. So you see that too? Yes. And that's another ordinary moment of consciousness. Right. If I proceed, to try to make amends, have I gone into the realm of grasping? That's why I used the word sufficient before, because I was wondering, is it sufficient to be aware and then just stop there? Is it sufficient?

[37:25]

Again, I wouldn't say sufficient, because you might then retire from practice. So I'd just watch out for the word sufficient. and just hear me say, anyway, that it's good for you to be aware of these ordinary states of consciousness, wherein there's a pattern which is the activity of the consciousness. That's good. And then you said, if it's unskillful, you might have another... Seeing it's unskillful might lead to another state of consciousness, which is aware, still aware of the unskillfulness. By the way, that awareness of the unskillfulness is an active analysis. You just analyze your consciousness into, put it in the category of unskillfulness, and the mind is analyzing. Is that good? Yeah, I think analysis is good. Actually, analysis is operating to make an assessment, not actually

[38:29]

final determination, but a tentative public assessment that this is an unscrupulous state and that it was an unscrupulous relationship to someone else. And now I see that there's a new pattern, which is a new idea incorporated into that pattern of making amends. And then you said, but might there be some attachment or grasping? And the answer is, for most people, probably, because there's probably some self-cleaning in that field. But it still might be wholesome to make amends, even with the self-cleaning. Just like you can have a state of consciousness which looks pretty wholesome and skillful, and there's still someone deluded. There's still apparently some duality in it. But it still could be at least tentatively up for, you know, as a candidate for wholeness. So now you have this unskillfulness of the idea that amends might be beneficial if it was done a certain way,

[39:39]

So now you have what looks like a skillful possibility, but still some duality. Between skillful and unskillful? Between that and you and the person. But you can still exercise your... You can still say, I think that it would be good to exercise this and speak about this, even though there's still some duality and there's a change in mission. So you're studying both the pattern in terms of its skillfulness and also the pattern in terms of its delusion. So you're practicing, you're studying delusion, and you're studying harm quality at the same time, if you're aware of it. And so you could also not say something about it and you just study the next moment of delusion. But, generally speaking, it's good not to pass on skillfulness, you can see the opportunity. I had another question.

[40:46]

I forgot what it was. Thank you. You're welcome. Well, since the kitchen is leaving, it could be good, too. Yes? The whole universe is the eye of our meditation. Did you explain that? Actually, I meant to say the whole universe was the eye of the meditator. like you. The whole universe is the conversation we're having right now. This is like, you know, meditative talk.

[41:49]

The whole universe is the totem body of meditating. The whole universe is your life. And in this whole universe there's nothing that's not you. Don't explain that. Would you please explain that? How are you going to explain it? I don't know. Other than that? What does that mean?

[42:59]

Everything, every being in the whole universe is not, is me. What does that mean? It's not quite the same as everybody else, but it literally was. There's nobody who's not me. So what does it mean to you to hear that? What need does any meaning come to you when you hear that nothing in the universe is not you? Well, I feel like I want to take good care of every being that I come in contact with. That's a nice melody. I hope that the ancestors would have any problem with that. But it doesn't resolve my experience of separation. Not so far. But the more Here comes a big V. And the more you take care of everybody... How would you say?

[44:02]

I don't know how... It makes me want to take good care of all the beings I come in contact with. The more you take care of beings, the more you will notice, the more vivid will become clear the sense of separation. The more you take care of beings, the more you'll become aware of your vulnerability to them. The more you become aware of your vulnerability and are able to continue to take care of them and continue to feel vulnerable to them, the more you are open to something which you haven't really understood before, the non-separation. So as you start to care for people, you become more aware of separation, not less. A lot of people don't care for anybody, but they are not very aware of feeling separate. Not caring turns the lights down.

[45:05]

And when the lights are turned down, we don't see that we feel separate. We're deluded and not aware that we're deluded. The more you care for beings, the more you notice that you feel separate. the more you notice you feel separate, the more vulnerable you feel. The more you open to both feeling separate and feeling vulnerable and continuing to care for beings really well, the more you open to non-separation, which your mind can't reach, but which you realize by opening to it. That's the same path. So is it helpful to go around thinking these words, like these words that you use a lot, like non-duality and no separation? Is it helpful? Yeah, it is helpful. It's not so good to think about them. Do you say it's not so good to think about them?

[46:09]

To get involved in thinking about them, or to use my mind to think about the word that I heard. Right. Generally speaking, she recommended that, upwardly, seesaw involved in this. But if you tell me about some of the awkward things in your life, like certain words that you're not getting involved with, like, sentient beings and Buddhas are not two. Those are good words. But I would still recommend don't get involved with them. Just listen to them. Your body, other bodies, not two. Listen to them. That little expression has been transmitted without being involved with.

[47:12]

So it is true that that everybody's one, or that we're all together in this, then let's suggest that the other people in this room should feel deeply involved in this interaction throughout. Yeah. Do you? Not there. Wow. Great. You're helping our being. I have a question that may or may not be important. It had to do with what we chanted before the talks. Yes. And there was a phrase in there, the chant master, somebody said... Minnesota is below representative standard.

[48:15]

Save the body which is the fruit of many lives? Yeah. I've never understood that phrase. I would suggest maybe we change that to liberate. Liberate the body. And that's, I've heard that that would be a reasonable... alternative translation. Does that make sense? To liberate? I'll think about it. Thank you. Say sounds a little bit like, you know, hold on to it and keep it around for a while. This body you've got now is like liberation ready. You know what I'm saying? You can just about liberate it any time you want. That kind of thing. That's what he said. Thank you. You're welcome. So if you're not from Minnesota, you cannot hear anything. Sure. Are you from any Minnesota? No, not yet.

[49:26]

I'm confused about your response. Well, not your response, but I guess I just wanted to clarify John's question. Yes. And this is a two-parter. It seems like, in my mind, an amend would be the same as confession and repentance. Well, I think amends might be that you would, after you confess and repent, you might then go to the person and say, you know, I feel like I was unskillful for you. I would like to say I'm sorry, and is there anything I can do that, you know, that can be helpful to our relationship? You know what she's talking about? Something like that. So confession and repentance isn't necessarily to the person involved. Correct. And usually it doesn't work too well to get with that person. Usually. Because in this Well-Step program, actually, it's a little bit different.

[50:28]

What's the difference? Well, I mean, to make amends is somehow to set something right that perhaps one feels upon reflection later caused harm in some way. And this happens to be the ninth step is what I'm working on. And so I wanted to clap that out with me and my teacher. It's actually something that one who's working in steps would kind of look at from the point of view of, well, when I was drinking or using or whatever, I might have caused harm to this person while I was using intoxicants. And so therefore, maybe now that I'm clean or sober, I should go back and say to this person, I'm sorry for what I did. Right. So that's why I'm wondering what's the difference between confessing repentance and also, I think we've been studying a lot and so I've kind of forgotten Samantabhadra.

[51:34]

We talked about him not long ago, you did, that he sought out activity and I was wondering if you can remind us about action. So in your example, maybe sometime in the past when a person was intoxicated, they did something harmful to someone. And so then they think they would like to apologize to that person, right? As an act of amends, right? Yeah. So it's possible that for many years you'll be confessing and repenting before you'll be able to do that. And you'll be confessing and repenting when you're not seeing that person. As a matter of fact, you might have to do a lot of confession and repentance to be able to actually go and apologize in a skillful way.

[52:36]

If you could do it sooner, then you're all right. But you can do a lot of confession and repentance before you're ready to apologize sometimes. But I think to make amends or reconciliation is definitely part of the process, but it's a little bit more advanced. Sometimes you're not ready to reconcile and amending things until you've gotten more familiar with the unskillful pattern. And so I think they're connected, but they're somewhat different. And sometimes I think making it right, making it as is, whether it's literal or implicit, it should follow from this confession of repentance.

[53:41]

In Samantabhadra, Yeah, you taught us about Samantabhadra, and I was sitting today and... I'm going to teach you. That's what I can't remember. I don't really use the modus operandi of activity or she, but that's all I can remember, and that's from our chanting, you know, before meals. Well, somebody actually mentioned to me that in some ways, because it's all karma, it's like, sometimes by emphasizing Samantabhadra, that we're concentrating on our action, to find the light, to realize the light in the activity of our consciousness and as it expresses itself through words and postures, which we're paying even close attention to this activity to realize this bodhisattva. Samantabhadra also Literally, samantabhadra means all good.

[54:47]

So it's a bodhisattva action, but it means a bodhisattva purified action. And the purified action comes by studying ordinary mind, and studying the patterns of ordinary mind, and also bringing into ordinary mind other patterns, which we've heard about, like wishing people well. listening to those instructions, letting them come into our mind and transform our mind, being transformed by our relationship with the teaching and seeing how our mind is evolving. Studying that, our mind becomes more and more a mind whose activity is more and more aligning with Silla Tapasya. So in the Avalokiteshvara Satsang, Samantabhadra is the main way of sattva. It means all-world, all-world action, bodhisattva.

[55:51]

Shining activity, bodhisattva. Through studying activity, through studying action, for eons and eons and eons, the action becomes more and more a realization of Akshi. It realizes Vajrachanabuddha. So Vajrachanabuddha is the main Buddha of the Sutta, the main Bodhisattva, and it is Bodhisattva Akshi. And studying Akshi, the fullness of the radius of Vajrachanabuddha's function becomes one with the Akshi in the Bodhisattva. Are you ready for another one, or do you have any other? I guess it's okay.

[56:54]

Thanks for checking. Um, you, if my memory's correct, said to me the other day that when I feel pain, Buddha feels pain. Right. When someone feels pain. That's a Buddhist saying. Hmm? Buddha said that. Buddha said, when Jane feels pain, I have to bring her. What's interesting about that? It's in the Alps, I'm sorry. It's in the Alps. I'm sure you'll find it there. Anyway, if I am non-dual with the Buddha... The names have been changed to protect you.

[57:57]

If I am non-dual with the Buddha, then that follows. However, where my mind goes... to try to kind of feel into that is well the buddha we're not talking about an entity in when you say buddha feels pain i don't think so where is that we're talking about an illuminated consciousness okay so so where is that pain It's in the mouth. It's felt right in the middle of the light. The pain is felt. By? Felt by? By the consciousness. The consciousness feels the center of this consciousness is a pain. But not just a pain, a love for the person who is in pain.

[59:06]

And because of that love, there's a love in the middle of this consciousness for all beings. And that love for all beings, which is part and parcel of realizing non-duality, feels pain. Get your pain. And it's located everywhere? Doesn't there need to be a fence or something around? to peel something consciously? Yeah, there is an innumerable sense order in this. But I don't know the sense order in this particular consciousness. You know, as you know so well, in mental consciousness, the sense-order is the samanantra karyaya, right?

[60:08]

It's the leading disease, karmeshi, is the sense-order for mental karmeshi. So for this karmeshi, which is completely accounted for by the activity of all sentient beings, there's plenty of sense-orders. So in that sense, it's again, the uninvited. So it's light, which is the activity of all sentient beings. The light of the activity of all sentient beings. And its essence is compassion. And there's pain there for all the beings who are in this compassionate field, or this field of compassion. And there's also a realization of the insubstantiality of the whole process.

[61:13]

And it's not necessarily perceivable, this pain? It's not necessarily perceivable as pain. The pain could be perceivable as pain. But in some kind of embodied kind of way. Oh, I see. Well, it's a kind of response to the embodied pain of sentient beings. So it's a response to that. So the sentient beings bring all the vibes. So this Buddha thing is just the activity of all sentient beings, not an additional vibe. However, this Buddha body, which is actually how all the sentient beings are engaged in enlightening activity and assisting each other in that Buddha body, that life, it can manifest as a body. Then if you have a Buddha appearing in manifestation, like a historical Buddha, that Buddha would have a body. It could feel pain like everybody else.

[62:16]

But the Vajracana Buddha is not a monokini Buddha. Vajracana Buddha He doesn't come or go. The Dhammakaya doesn't come or go. He doesn't even happen. He doesn't arise or cease. And Vairagyana Buddha is the light of your mind. And that light of your mind, which is Vairagyana Buddha, and which is the light of your mind, is the activity of all sentient beings. So that light, its essence, it has compassion and essence. You can realize it, but your consciousness doesn't reach it.

[63:01]

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