We have... We have Taichung. Some different facets of meditation. We have... seeing how we can bring about the notion of wisdom, which is the city of meditation, with the breathing and without the breathing. And there are quite different facets in the style of meditation. and they all seems to be very important for student mind to develop and they all basically working with our neuroses with all kinds of neuroses

[01:30]

And the level of working situation with our meditation, sitting meditation, or the effect of that meditation which comes in post-meditation, gives the experience of some sense of confidence, or some sense of celebration

[02:36]

working with those situations to student mind. So it becomes a, so student develop a notion, some sense of notion of fearlessness through the meditation, which is the birth of that wisdom, birth of that wisdom. It gives a sense of fearlessness which is some kind of commitment, some sense of commitment that we develop in ourselves, some kind of friendship.

[03:52]

Some kind of friendship begin to take place on the level of four different jhanas. on the level of mind. That there is something now, clear reference point, you can work on, which is called the level of yeahness. You are no more bewildered. There is some possibilities, some kind of promise, some kind of clear precision, in transcending that, in transcending that hang-ups, in transcending those hang-ups, there's some kind of clarity, some kind of brilliance after, in absence of those hang-ups.

[04:59]

That student began to experience, the student began to begin to sense those different possibilities, and when that possibility is experienced, then there is some kind of fearlessness taking place in working with our situations, all kinds of situations. At that time, you begin to identify yourself with the teaching, with the practice. So there is something to work on. There's a clear reference point, which is called the . That you no longer are bewildered, that the bewildered little being the B world, that lost child, you're no longer that lost child, there is some sense of hope begin to take place.

[06:05]

Some sense of the actual situation begin to take place at that level. Because that hope and actual situation begins almost at the same time. It happens at the same time. So, there's something you can say, literally, on some sense, there's some kind of secure, a secure, clear ground to work on. To work on. Or we could say hang on. Something seems to be the reference point where you begin to work in, working with our nurses. And that basic ground, that very basic ground where we work on, that skillfulness, that skillful mean where we work on,

[07:24]

takes the level of his deepening, takes the level of his heightening, we could say, or takes the level of his deepening as the student grows. As the student grows, as the student, over the years, over the time, with effort, with practice, and with friendship, and with fearlessness, the student begins to have a deeper and deeper sense of working. There is some kind of deeper precision in working in those courses. The hang-ups of those particular universes doesn't seem to be at a particular level in Vajrayana or in Sok Chin. It doesn't seem to be as what it used to be on an early level of jnana or early level of other levels.

[08:34]

Because there's a clear reference point, the student means the one who is on the pad, there's a clear reference point how you work with those situations. And actually when you begin to work with those situations, the situations become much clearer than ever before. That's one of the reason why we hear the complaint from the students sometimes saying, oh, I have more problem. I see more things now than before because you get more clear. You see the situations more clear and you begin to see yourself completely and in all different facets. You could say that we see the good part of ourself and the neurotic part of ourself and the basic sanity of ourself. It's hard to see the basic sanity at the beginning, actually.

[09:43]

We take some kind of pride in seeing the good part of ourself, which actually seems to be some kind of process. Because we Edit. from a particular level, that taking some kind of joy in that particular goodness, we could say, a goodness or a positiveness or whatever we may like to call it, to take some kind of that pride, glory, that kind of glorification, oh, I did this and I did that, you know, there seems to be some kind of imprisonment, some kind of deception on certain level, which is actually work on the Vajrayat level.

[10:50]

That kind of situation, neurosis, is work on Vajrayat. But that kind of situation is not at all regarded as something a deception on a very early level because on an early level we don't even have that kind of very refined deception. We have a very crude deception. We just, before a person could be absolutely neurotic, absolutely neurotic in the bad sense. the bad sense, absolutely periodic. Just, you know, all the time there is like barbarians. No civilization.

[11:55]

There's a barbarian kind of nervousness and there's a civilized nervousness. So at an early level, we're dealing with our crude neuroses. The neuroses are much vivid. And the level of that some kind of subtle neuroses is much more subconscious, much more not clear, not precise. You don't see that as something bad. So we take lots of glorification. like famous people take loss of glorification. But they begin to realize that neurosis, when they begin to enter the Vajrayana path, that there is some sense of neurosis. Either one will recognize it, or one will just fall back to the same situation. There's only two ways, there's no third way at all.

[13:05]

There's only two ways. Either one can liberate that kind of particular neurosis, or one can just start with that kind of neurosis. So, that kind of working with our neurosis Particularly on the Vajrayana level, like yesterday we spoke about the notion of deception which seems to be the main thing within the Dzogchen teaching. Transcending the samsara means transcending the whole deception. And how do we transcend that kind of deception? It's working with those deceptions and recognizing that deception. So a very important thing which comes into the whole actual process at that level is actually some sense of recognition of the situation and some kind of mindfulness to the situation.

[14:17]

Acknowledging the situation, what's happening, and some sense of mindfulness, bringing the process, the process of transcendence, which is being processed by that mindfulness. Which you could say, the whole process includes your teaching, the whole process includes the practice. Meditation into action. So from that level, the hynianic level seems important because the hynianic level brings about that kind of mindfulness. which is also in the Vajrayana. It doesn't mean that a Vajrayana student has to go through the Vajrayana studies and practice.

[15:21]

It covers it. But at the same time, that kind of mindfulness which you need to bring about seems to be a very important process, which is the skillful me. In Vajrayana terms, we call it the skillful me. Without some sense of mindfulness, you have no reference point to begin with in your practice. There's some kind of awareness, some sense of awareness of knowing the whole situation. That kind of awareness, knowing the whole situation, is the main precision of your working situation. Precision. It is the precision, it is the wisdom, it is the penetration, and it is some level of cutting through at the beginning level. That kind of precision of awareness of mindfulness. Then you are aware of the situation.

[16:25]

And when we are aware of the situation, then always there is some kind of some kind of better working situation in our life all the time. And that kind of situation is which we develops which we come to the student come to experience those fearlessness that that strength of working with the situation the bravery particularly on the Mahayana level the great the great bodhisattva mind or the great vision the great openness and the precision of that great openness. It seems to the student develop that that bodhichitta, that heroic mind, that bravery mind where the student experience the liberation of those particular neuroses.

[17:39]

And when a student experiences the liberation of those particular neuroses, there is some kind of celebration taking place in that heart. There's a coolness when we talk about the moon. There's some kind of coolness getting into our self, transplanting into our heart. And when that coolness is transplanted into our heart, there is some kind of joy. some kind of joy, some kind of celebration and a great inspiration and a great vision begins to develop naturally in the student mind in working with those situations. So So that seems to be one of the main point how we work with the situation is bringing that wisdom

[19:05]

and the skillful means together, which will periodically give wisdom. And there has to be, when that wisdom, that bravery, then there is naturally a willingness, inspiration in the wisdom. And that willingness is working with those neuroses in all levels, all levels, from the very beginning level, to the middle level, to the higher level. And actually they are called nine yonas, but it's very clearly explained in the text, as well as we can identify in ourself, There isn't actually just like a plain black and white nine jhanas, but there are infinite jhanas, because there are infinite neuroses. There are millions of them, all projected neuroses.

[20:08]

Hundreds of thousands of neuroses, millions of neuroses which we have. And what we come to realize, find ourselves, is called the special insight. The seeing what we have not seen before, we could say, at a beginning level, a student begins to see. When the student begins to see those particular neuroses, at the same time there is a sense of openness underneath their seeing the neuroses. Those neuroses at that time doesn't seem to be very important, so a great space is automatically generated. There's a sense of the space when it comes out. That space is naturally created at that particular level. Students begin to see that. process. But nothing is clear until you get to the Vajrayana and Dzogchen level and seeing their space.

[21:15]

Because that frame, that particular frames on the space are much more sophisticated on a But on the Vajrayana level, then you see the most heightened aspect, most powerful aspect of your universes, as well as the most clarity aspect of the space. When the student have that absolute precision of the mind taking place. So there is celebration taking place and there is some kind of sadness taking place. Celebration taking place, there's a great sense of room, great sense of openness. And the sadness taking place, there is some kind of still, there is still we are attached to those particular things.

[22:18]

Even it doesn't mean anything. At that time, things don't seem to be important. It's like, you know, they seem to be just like bubbles. However the bubbles are, we don't pay any attention attention. Nobody gives any value to bubbles. So it's like that at that time. However the bubbles come, whether the bubbles form the shape of a house, or whether the bubble shapes the shape of a dollar, or whether the bubble forms the shape of a man, or woman, or house, or gold, or whatever, no one pays any attention. And if you go and think, it's like craziness. So that kind of experience began to take place. So however those persons begin to take glorification in our neurosis, at that time, at that time, that kind of glorification, one sees that there is no point in

[23:27]

into that kind of process. And that is natural precision of the wisdom space, the space of the wisdom which sees that. And the skillfulness becomes even sharper at that particular level in Vajrayana. The wisdom becomes more profound and the skillfulness becomes more sharper in how to work in this situation. So skillfulness itself, at that particular level, one of the expressions of the sadness is skillfulness, which is the sadness that we find ourselves taking that kind of glory, taking that kind of, some kind of putting our hands into darkness all the time. It's like you go at night into a room and it's dark. You try to catch your hands here, catch your hands there, you know, and putting your hands all over and you're going to break everything in the kitchen.

[24:30]

You start to blow lights and you go in the kitchen to get a cup and if there you would break your china cups and everything which is absolutely very unskillful. And the result of the unskillfulness, the The whole situation has become messy after that. The whole situation seems to be very painful, because after you realize that you have broken a cup, then you say, oh, this is a very expensive cup, or whatever, and you get very painful like that. So there is a national pain. But on a very ordinary crude level of the samsara, one doesn't even see that. One keeps on breaking and breaking and breaking. And you hear the sound which breaks and it hurts and you repeat, repeat, it's called walking into darkness. Trying to grab all the time into darkness.

[25:31]

and you want to have a life, you want to see something, but you are lazy, or you don't have the basic intelligence, you are absolutely not willing to work with that basic situation, which is to work with our neurosis, and we keep being imprisoned, not to go and get the lamp, work with the lamp, we just keep forcing ourselves in a very set me in a very bewildered way. We don't know what to do. We get absolutely lost child and we keep breaking, breaking. And we find it hurts. Things become very painful. So on the Vajrayanga level, the wisdom more profound the space and the skillfulness also become more sharp.

[26:34]

So there's a decision in the skillfulness how to work with that, how to work with that. Very vivid neurosis at the level of the Vajrayana. The student of Vajrayana experienced the neurosis very clear, very good. And at the same time, the space of the beast At the same time, working with those situations is very clear. But it's very important to build that Mahayana level of bodhicitta mind into ourselves in working with those situations. Because if a person did not have that kind of friendship some sense of precision, some sense of working situation in putting together this skillfulness and wisdom on a Mahayana level, the person may not come to the stage of Vajrayana level at all.

[27:41]

It's like you don't get them. It is like they are, they are, it is impossible, it is impossible to get, it's impossible to get them without to transplanting the good Buddhist mind into yourself. It's impossible to get. It is that cool bodhisattva mind is the very basic and very practical, the very actualization of working with our neurosis. And that imposing that skillful discipline, as I said, discipline doesn't become hassle anymore once the student experiences those actual outcomes. You have a clear sense of actual outcome. You see those situations working out. You see the sense of opening taking place. And you see the gentleness of it. And you see the cooling of it on the heat tempered surface.

[28:45]

or this aggression and neurosis, how it is cooled down, then the student begins to develop that sense of precision, which is called a natural kind of commitment taking place in our self, which is called the wisdom mind. It's called the fearlessness. The result is the fearlessness of the skillful action. Without skillfulness, there is no wisdom. But at the same time, the wisdom and skillfulness is together. But there has to be some kind of working, willingness, some kind of, you know, taking. And also, that willingness is the wisdom, that bravery. You are able to work with the situation, which seems to be one of the major things inside. Bright or dark depends on the wisdom. You want to open up, you want to be clogged up, like Like our good old mind, whatever it is. Depends on that.

[29:46]

Wherever you go, it goes with you. Wherever you go, the wisdom goes with you. Or if you're in a clog up, wherever you go, it doesn't go away. We have tried it. We proved it. We know it ourselves. We took so many different... Until there is some sense of willingness and some kind of honesty and some kind of bravery, putting the wisdom and skill together, we could try all kinds of things without bringing the wisdom and skill together. There is no way that Viva Ultimates keeps repeating again and again. some kind of basic understanding of oneself. Until that takes place, there is no way that kind of experience of confusions keeps going. We try many things how to get away from that situation. We go to vacations, we go to movies, we go to... All those are signs of how we want to find ourselves and how we want to get out of that situation.

[30:55]

But it doesn't happen. It keeps going on and on and on and on. And wherever you go, your good old mind is like... All the time. So there is no... It's almost like we get nervous breakdown. After some time, we get absolutely, we experience the lost child a bit. So on a bodhisattva level and on an adoption level, there is the beginning of some kind of brightness taking place. And there is also some kind of sadness taking place.

[31:57]

The sadness taking place of why one has put oneself in that kind of situation. And that brightness, some kind of light taking, brightness taking place, that there is now one did experience that, that kind of transcendence and that kind of particular revolvement, that kind of darkness. So there is, at the beginning level, there is something happening together all the time. Something happening together. Like I told you the story about Vantakini in Tibet. The Dakini, this was during the time of great Dipamkara, the great Indian master Dipamkara. The Dipamkara was a great Indian teacher, and at that time there was a great Dakini, who is a female wisdom enlightened being, and she is crying sometimes for days and days and days.

[33:08]

And then Dipankara asked, why are you crying? And she said, when I see that everyone is just doing all these crazy things and not realizing themselves, it keeps repeating and keeps repeating and keeps repeating. That makes me so sad. And sometimes she laughs for days and days and days. And then he asked, why are you laughing so much? And when I see that everyone has that brightness, everyone has that enlightened nature in themselves, that makes me so happy. So there's some kind of celebration taking place. So that is a personal experience of a Vajrayana student, which is not only to the outside world, but is something inside world, which begin to take place. It says that when you does a practice, sometimes you feel very sadness.

[34:12]

The sadness of seeing the repetition of the confusion. And at the same time, there's a light begin to shine. It's like the darkness in the evening, the darkness is descending, the darkness is waning, the darkness is waning, and then early morning, like very early morning, the light is begin to shine, and the darkness begin to dissolve. It's like that. Two things is almost like at the same time. So that kind of experience is the experience of wisdom. It is the experience of wisdom. So one of the most important thing for the student is their practice.

[35:15]

It's their practice. Practice not on a, not on, practice on a basic situation. And practice doesn't mean that you all the time sit and do your meditation. Of course, your sitting is one of the most important, but also bringing about the skillfulness in working with all kinds of life situations. In that way, you're able to put together the skillfulness and wisdom, and the skillfulness gives the wisdom. And the whole working situation is cutting through the universeness and transcending the universeness. Which we are imprisoned. We imprison where we imprison the universeness. And that is the very basic involvement. That imprisonment is the very basic deception. And the whole thing is deception and decept-less. Transcending deception.

[36:19]

There's the border of wisdom and the border of ordinary mind. There's no other ordinary mind than that. Ordinary mind means one who is caught in deception, and wisdom mind, enlightened mind means one who transcends it, transcends deception. There's a brightness taking place after the darkness of the deception. There's a brightness. So, But that kind of brightness and the darkness is not going to happen suddenly, you know. Some people think they can just be in dark and dark, keep doing, breaking, breaking, and then one day you're going to just be there. That doesn't happen like that. At all. That's very much the approach of going to a movie, actually. It's the same thing. That kind of approach. It's like the approach of taking, you know, you think the whole thing will forget. You're going to have the whole thing cleared up. And you go there, but you, you know, as a good old man, because wherever you go, even you're in the room, and when you come back, you may not, you may forget those very painful things while in the movie for a while.

[37:33]

But when you get back to your house, the same thing keeps burning you, keeps working, keeps working. And some of them are so strong, it goes for 20 years, 30 years, and goes many lifetimes. And then they become the source of the next situation, that confusion. Even now they change their forms, which is called the chain of karma. They change their forms. The first threatening situation has to turn into another threatening situation. And that's the lineage of the I don't know what to say. Which comes, you know, which comes with all kind of smile and all kinds of terrible situation and all kinds of glorification into those neuroses.

[38:45]

It comes with that. It comes to all kinds of people. From a janitor, from a scholar, from an intellectual, from a macho, from all kinds of situations. And sometimes the macho become janitor, and sometimes the janitor become the scholar, and sometimes the scholar become the intellectual. All kinds of situations taking change and flexibility. From one situation to the next. One kind of personality. So nothing is clear until you get to the Vajrayana. And in Vajrayana level, once a student gets in, the actual expectation of a Vajrayana student has to have that kind of seeing the situation, that at the same time the celebration has to have that experience Vajrayana students have. A true Vajrayana student has to have a celebration experience, a sadness and a fearlessness.

[39:51]

Have to have. And that kind of student is ready to jump into the pot of Vajrayana, ready to jump into the mandala of one's fearless nature, jump into the mandala of one's own nature, into one's fearless wisdom nature, and work with those wisdom mandalas, work with the situation. It's the real strength of the Vajrayana student. So the whole situation becomes very powerful. It's very powerful because you've been presented with all kinds of situations in Vajrayana. Your whole neurosis at that level is highlighted. You've been particularly raised to a situation sometimes. But at the same time, there's gentleness and there's celebration. It's like you've been irritated.

[41:02]

You've been irritated by your teacher, by the world. The whole situation becomes so clear. Your irritation becomes so clear that you've been irritated so much that what happens, for instance, when a person gets irritated so much, after some time they go very cold. If everybody keep teasing you for every day, after some time, you don't care very much. But it's not that kind of state. We're not talking that kind of state. But at that level, the precision of that wisdom, of taking some kind of glorification in your deception, deception, some kind of glorification in your deception, on all levels of our mind, That we glorify our neurosis is absolutely, absolutely cut through in Vajrayana.

[42:14]

Absolutely cut through. So the, for instance, the skillfulness, which is called how it is cut through, is cut through by the skillfulness. and how it is cut through in various situations, with various skilfully. Like what we call, for instance, the rightful deity. Because at that time, your friendship has a very powerful meaning in yourself with the precision of that wisdom. Precision of that wisdom. And that wisdom is having a total friendship, an absolute sanity, an absolute sanity friendship which absolutely doesn't compromise with neurosis at all. It just shines like the sun shines.

[43:18]

Without any hesitation, the sun will illuminate the whole world. Atlantic Ocean, to Pacific Ocean, to Asia, to Europe, whatever, the whole thing just shine, just like that. At that time, basic clarity, basic brilliance take place. And nothing can hide like that. So there's a natural sense of fearlessness being born in that wisdom, which I said the wisdom is able to jump into it, the gut, the bravery, and the skillfulness is working in that situation. They come together. That's called two celebrations. It's called a celebration. It comes together. So there is not one single moment that you are allowed to taste, you are allowed to get entertained, or you are allowed to imprison yourself in the deception, in the Vajrayana.

[44:41]

The student, the teacher, Vajrayana Master does not allow you at all, at all, to be imprisoned in that deception on a true level of Vajrayana, which is hard today, because there would not be a good student. It's hard. Like it's said in the text, no one will be like Milarepa today. It has to be like those days. Today it is hard. We can't. But we have to do the best we can. True. We have to do the best we can. You should read the Milarepa's book and you will see. Marpa didn't allow him for one single moment of his deception. One single moment. And how he was done in the most different ways. I was reading the book of Milarepa yesterday and I saw the point.

[45:47]

One day Milarepa went to get some barley because the main food in Tibet is barley. And he went to get some barley and he collected some food. And then he collected quite a lot of barley and he sold some of the barley and and he bought some pots and pans and then he had some remaining barley left and came. It was very heavy because there was no cars and no transportation those days. So he came back to his room and then Amarpa was having lunch in his tisha and he came back and he dropped it on the ground the whole sack, and he shot the house, and Marpa, his teacher, you know, that's how, that's how deliberately, but inside Marpa's heart, there's so much respect for him.

[46:51]

So much respect. That's really the sign of his soul's respect. He dropped the sack, And he was kind of, you know, he was kind of showing that, you know, he did something. Dropped the sand. And Marpa said, Marpa goes, stop eating, maybe starting this. Hey, you little man, you killed lots of people before with your magic. Now you want to collapse this house and kill me also with your magic? Take away your Bali and go out. Of course, one of Marpa's main students. Of course, the main student is Milarepa. The closest student. Marpa loves him the most. Of course, he rocks all of them, but he's the closest student to Milarepa. From the very beginning. And then one day, Lama Ngoppa was coming, as Milarepa was working in the field, Lama Ngoppa was coming, and Lama Ngoppa was, you know, coming with offerings.

[47:59]

He was coming with all kinds of offerings. So Lama Ngoppa told Milarepa, you know, I'm going to rest here, why don't you go and get some beer? Now that was the arrogance of Lama Ngoppa, that, you know, he's coming, so go and receive me. He's thinking, some what? And then Milarepa went and told Magpa's wife, well, Lama Ngoppa is coming and I should get some beer and receive him. And Magpa was, oh, suddenly, yeah, go and receive Lama Ngoppa, take some beer. And going last, the Lama is inside. So Miller-Ripper went inside, and Marfa was there doing a presentation. And he put that, he sent a scarf and a turquoise. He offered his scarf and the turquoise. And then there was Lamu. Marta, during his presentation, he was going to the east, and when he went to the east, he went to the south.

[49:03]

So he completely ignored Milarepa. And then he said, yes, it's true that you would not accept my thing, but please understand that Lama Mokpa is coming. and we should receive him. And besides, he's coming with offering of golds and whatever to you and we should go and receive him with a beer, whatever. That Marpa was so, at that time, looked at me like this. When I went to India for all this risking my life for the teaching, risking my life taking all kinds of painstaking. And when I came back with the teaching, not single one bird came to receive me. Not even a bird came to receive me. Now get out and don't even tell me such thing. Now again, that's how.

[50:07]

Not one moment of deception is allowed in Vajrayana. The truest Vajrayana is to a teacher who looks like that. That's not his teaching. So, what we do, oh, yes. As I said, Vajrayana requires absolute sanity, absolute sanity. Not even one moment. And in that way, the heightening of your own experience of those deceptions becomes so powerful and clear, and you are able to cut through it, and you are able to liberate right at that moment. So that's actually how the practice is done. True practice. So now, this morning, I think first we will begin with the breathing, after that we will do the watching the mind.

[51:13]

So first let's begin with the meditation, then we will do the... Friendship, the spiritual meaning, the experience of that particular friendship is the experience of the spiritual meaning of wisdom. begin to take place from the minor level, where the great vision, where the generating the heart, the heart, what we call the heart, the heart of compassion, the heart of, what the heart of French, we say someone speak from the heart, speak from the heart, which is the working with the situation in the most honest way, and then from the true Mahayana level, we would say, working with the situation as it is, without being fallen into any categories of perception.

[52:16]

So that kind of development of experience into the student mind take place gradually from the Mahayana level, planting the two kinds of politics in the mind, relative politics in the mind, where and ultimate bodhisattva. But to put it simply, relative bodhisattva mind skillfulness, the way you work with the situation, all kinds of life situations, and the ultimate bodhisattva mind is called wisdom, which you sit in all kinds of settings, different facets of sitting and meditation are wisdom, which brings the space clear. So then, Now on the Vajrayana level, there is that when the skill and the wisdom grows, the Vajra master at that time plays a very important role with you in your mandala. And there's some kind of, some kind of, there's a tremendous gentleness, tremendous coolness into the wisdom, because wisdom is cool.

[53:22]

Wisdom cool doesn't mean like, you know, that people say, you know, not the like street style, hey, be cool, you know. It doesn't mean like literally some kind of cool. Something cool compared to hot. Something like cool. There's gentleness, coolness. Which is deep. fearlessness, which is the friendship in oneself, working with the situation, and with the world, working with the situation. Now on that particular level of Vajrayana, the student and the teacher both plays a very important role on that coolness. which appears on indiscriminate forms, on discriminate levels, not necessarily like a compassion, or not necessarily like a...

[54:25]

an ordinary way of some kind of expression, not on a conventional level, you could say. It could be something very direct, very precise, and on the spot, which, like Milarepa, I'm not. There is some sense of very powerful experience taking place in student mind at that time, as well as this teacher and student both working together on the skillfulness and on the wisdom that through that skillfulness one is able to liberate the deception and the wisdom is able to give it, the bird takes the wisdom. The birth is the experience of the light, the experience of brightness, the experience of the absence of deception, the absence of that neurosis, the absence of that particular all kinds of glorification into a neurosis seems to be absolutely cut at that level.

[55:28]

So there is what is called the samaya bondage. Some kind of bondage takes place, which is absolutely based on gentleness and on precision and on absolutely total sanity level. Therefore, it's called the Vajra, the indestructible Vajra, Vajana, the cat, which absolutely clarity, absolutely precision, absolutely compassion, absolute respect, dignity and elegance in its own way and creation. So this began to develop in student mind, a sense of their trust. But at the same time, at that level, the way how it is developed, the situation is the very working material which has been presented by the whole world. Whether you are practicing, whether you are working that process outside the world, or whether you are working in the mandala, or the lama's mandala, or in your world mandala, or in your friend's mandala, whatever the mandala is, at that time it's become very powerful in all kinds of situations.

[56:39]

All kinds of situations. So particularly, what you call the ground where we prepare, the ground where we work, the ground where we communicate, the ground where we develop our wisdom, the ground where we develop our skill, is the mandala of Vajrayana, what it's called. That's called the mandala. And that's where, you know, which is actually working from that skillfulness, which become workable experience with the powerful existence of the Vajra Mandala. Powerful existence. Which is your basic sanity. Your self. Your basic sanity mind. Absolute and sending from this nervousness to sending from deception.

[57:41]

The enlightened mind is the essence. The center of the budget. That nature is. So that nature at that time become workable. Become very powerful. And all kinds of situations it relates. And all kinds of life situations. So there's a very tremendous bondage, which, as I said, Milarepa was the closest student of Maupassant. And Milarepa was the most respected of all because of his tremendous interest, because of his tremendous working, bringing that skill into wisdom, which Marpa also presented in all different fashion, and the whole world presented to him in all different fashion. Lama Mokpa became part of this medana, as well as the whole world became part of this medana, too. He's naturally, of course, no question, Marpa was become one of the main outstanding figure in this middle.

[58:46]

So now at the same time, that kind of situation, atmosphere, that kind of situation is presented to Milarepa at that time, like the situations of all kinds of, all kinds of situation that he is, he doesn't get one single moment to glorify his inverses. And he finds that very irritable. Almost like he tried to run away from the Marpa a couple of times. He said, this Lama is so irritable, I have to watch out how I serve him. Because one day Marpa was, Marpa came and Marpa told him, he asked me to teach him, and he said, Marpa told him, you know, the way he has gone through his whole karma, in order to work with those situations, teaching does not necessarily sometimes is presented to you just into some kind of recitation or some kind of way of, like, one kind of portion.

[59:57]

It will come in many different portions. And that portion is working situation, which I said, you express the skillfulness in the wrong situation. Skillfulness is dealing with your life situation, and the wisdom is the situation. So therefore, Milarepa was told by Marpa one day, he said, why don't you build a round house for me, so in that way I will really like it, and once you build that, then I will give you the tissue. Wow. And he was about to complete, and he said, look, that day I made a mistake, and I really think that's not the right thing for me. Make a square one. Okay, he did a square one. Again, he took the whole dismantling, took the stone where it came, took the mud where it came, And then he builds a square one, and then he says, look, last time I was a little drunk when I made this decision, you know, and this time I'm very absolutely serious and right.

[61:07]

Now please make a triangle. Triangle is a sign of, a sign of powerful, dreadful sign. Triangle. It's dreadful practice is done in triangle. It's a very powerful and costly sign, triangle. Yes, yes. And then he was building the triangle and then he said, what are you doing? Well, I'm building the triangle house you told me. I never said to you to build it. And he said, yes, you said to me to build this thing. So you mean to say that I'm crazy and you are right? So you're saying, I'm crazy, huh? And you are right. So then again, you know, again, what can you do?

[62:15]

Again, he has to take away. And he said, now, this time, don't have nine stories. And then I will really give you teaching. So then he started to do that. The whole thing, Marpa was paying for the whole thing. And then he said, please think it very carefully because, you know, it is hard for me and also, you know, all your money getting wasted. So please think reasonably. And Milarepa requested. And when he came to the situational triangle, Milarepa said, this Lama is so irritable. I knew something was going to happen like this. So actually the whole situation was working situation. The point is, the whole situation at that time is seeing, working on the situation. So there's absolutely respect, absolutely precision, and there was no game in it at all. It was direct, direct initiation, how to work in this situation.

[63:18]

So then he gave him, so then he gave him, one day he has got some kind of sore on his back and then he gave, Milarepa has thought now the best way to really receive a teaching is, you know, go to Milarepa, Marpa's wife and she's very kind and then she will ask the lama to give him some teaching. That's the only way. So he went to Marpa's wife and asked her, you know, really Lama hasn't given you any teaching and could you please ask Lama to give you some teaching? And then Marpa's wife got really very sympathetic and she asked, please Lama give us some teaching. And then Marpa told her that cook a very good food and breathe him inside. So she cooked a very good food for him And then Milarepa sat down, and then Marta told him to have this lunch.

[64:28]

And Milarepa had that lunch, and he was served the lunch. And then Marta gave him the teaching on the first basic refuge practice, just outside, it's called the external refuge practice. And then Marpa told him that how, when he went to see his teacher Naropa, how much he has to work, how much one has to bring the wisdom, the skill, and how much he has to work on that. And at that time, Naropa cried when he saw that. His own neurosis, which has been collected there, is swimming in the midst of this neurosis, whatever it is. All these collections of neuroses. And he needs to work out. And that's what Marta was trying to show him, how to cut through those neuroses, work with the situation. And then he cried. Narada cried very much. You know, he saw how much kindness he made, how much respect he gave.

[65:37]

And then he went, you know, Again, again for many years. While others, Marpa, even for others, Marpa was, you know, like doing teaching and things like that. But Milarepa, hardly. Milarepa would come into the room and he would throw him out. Constantly, very constantly. And later became the greatest realized teacher of the great union. You see the wisdom song he gave after... So we have to, what we have to do is, what we have to do is put our skillfulness, which as a reference point, which is the discipline, into action, into action, bringing that meditation into action in all kinds of situations. And practice... and transplant that bodhisattva mind.

[66:42]

And then also, you liberate. Also, when you cool that, that heals up and liberates. And in Dzogchen, particularly in Dzogchen, you sit and you work those situations. But even seeing that very core of the deception, which is trying to play the whole game, as I said, It seems to be the whole thing is pure deception, isn't it? And how you come to understand, not theoretically, but it has to be a practical experience. If you just think, oh, yeah, that's right, and you just get the idea, then this wouldn't work. It has to be workable. It has to be experienceable in a life situation. Otherwise, you can just think, oh, yeah, it's become theory. Theory is like a patch, and it will go away. Or even experience at the beginning, you just can't, you know, you just can't absolutely rely on a little experience. You know, rely on a little experience, rely on a little experience of meditation and think, oh no, I've understood.

[67:49]

My mind is very spacious and I can work with these situations. At that time, of course, your skillfulness is becoming sharper, but at the same time, the absolute openness hasn't taken place. What it has done, the skillfulness is able to work with that, work with that deception, able to cut through the deception, but again the ego is becoming more, more transparent. The ego becomes more transparent. It takes another form. So one has to keep working until the whole neurosis, the whole deception is absolutely liberated, like the example of the sky. At that time, then the enlightenment qualities, the gentleness, the wisdom, they've all started to function, and at that time the walls are preserved and clear.

[68:49]

Until then, nothing is clear, everything is just like this. So now we will do meditation on the Dzogchen level, or please watch your mind and see how does this mind looks like, how does it begin, and how it is dwelling, and who is dwelling, and basically how is the mind, if there is a mind, where is the mind, and does it have a color, or does it have a shape, or it absolutely... Now this afternoon we will... You see the nature of the Dzogchen mind, the essence mind, which is Dzogchen, the great perfection, which is actually you could call the essence of the mind. Now we are not really looking towards the characteristic mind very much in Dzogchen. We are looking at the essence of it. while on a lower yana is when it's working with different characteristics.

[69:52]

The whole nine yanas actually the set is called a resting spot. It's called resting spot. All kinds of life situation really seems to be a resting spot. So, like, like we sometimes, take everything seems to be scared for me as long as there is some kind of letting go some kind of letting go perhaps the movie seems to be ok as long as there is some kind of letting go but things seems to be a big problem when there is no letting go laughing So, in the nine jnanas, there are all different phases of working situation which is given me, introduced to you, how you can rest, how your mind can rest, how your mind can feel the peace, how your mind can work that out which has been introduced to you in the

[71:19]

training in the level of early Jnanas, nine Jnanas. Different working situation, the different instrument being offered to you on different levels. On the Hinayana level, the Hinayana very logistic mind. And on the Mahayana level, the great vision, the great openness, you know, which is offered to you, how to work with those situations. Then once you enter the Tantrayana, once you enter the Vajrayana, on a clear level, very clear level there, the whole practice is basically based on some kind of purification. So a person wash, take bath three times a day of the Kriya practice. And one doesn't eat meat, one doesn't eat that kind of, one is absolutely very dietful, which is not my level.

[72:20]

Vegetarian. So actually the whole practice is geared upon, the mind is, the practice is geared upon to a state where you are, the whole situation functions to make the mind more clear and more restful. From the way, from your concept, working with your situations, whole situation is mind situation, whole situation, dead mind situation is life situation. Whole situation is mind situation, mind situation is life situation, it stays.

[73:24]

And the whole thing is skilfully geared upon for the student where you feel very fresh, very restful, very alive on that particular level of prayer practice. And basically we have our own experience when we start eating like lots of meat and lots of chicken and lots of things, it raises more strength in a person and somehow the problem seems to be how to deal with those situations, how to deal with those energy. There's an energy crisis. When some kind of energy crisis arises, we don't know how to deal with our energy. Perhaps there is excessive energy that we don't know how to handle it, or there is too less energy that we need more. So there's always some kind of unbalance, which is actually very skillfully deep in the Kriya Yoga practice, where a person takes... the main practice is Tara practice, and then the...

[74:30]

Though the level of Tara goes all the way even to the higher transverse, but it's actually main relationship is Tara practice, then you wash yourself three times a day, and you don't eat meat, you don't eat garlic, you don't eat any, I think, like you abstain from spices, you abstain from garlics and onions, so your mind get very light. It will make your mind very light when you don't abstain. The person who takes more meat has a more aggressive mind, if one doesn't know how to handle it. But as I said, as long as there is somewhere of letting go, things seem to be okay. As long as one can vomit, as long as one can develop that mirosis, vomit the mirosis, let go the mirosis, things seem to be returning back to the sanity. But there seems to be the main question, how we throw it out, how we let go of that particular process.

[75:38]

So those practices seem to be very beneficial. There are practice included like fasting practice too, you know, where a person which is called Nyungle practice. And person who does like Nyungle practice where you fast and do things. But there are many different, many different facets of a situation that's been offered to you and you can try some of those ones in a while. They all seem to be very powerful experiences. They are only the support of your enlightenment. Because if a person has more knowledge, more experience, more skillfulness, then it gives birth to that wisdom more powerful, more stronger, more skillful.

[76:45]

More the stronger the skillful, the powerful the wisdom arises. The less the art, the less the skillful, the less the wisdom seems to be. So those are all being introduced to you so that you can work very skillfully with them, which sometimes, if it doesn't seem to be working from there, you can work from here, and if it doesn't seem to be working from there, you can work from here. But fundamentally, there is one main thing that your willingness to work with a situation is the basic skills, basic power, basically. If that is lost, nothing is there. That is stopped, then one is absolutely blocked. What we call blocked. If the main tunnel is blocked, then there is no water flow into a whole room. The whole plumbing system is absolutely useless. Nothing seems to be working. And there is no letting go, then the...

[77:46]

whole sewage system start flowing out of the bathroom and getting into your living room and into your kitchen and it stings and then we kind of we have to start washing our face and start eating our food with the same sewage and that's what seems to be the experience with Sarah. There's some problem of letting go. We need some good bummers. We have to be excellent plumbers. So that's how some level of resting is very important. Some level of resting. But at the same time one just cannot have that kind of resting notion geared absolutely all the time.

[78:47]

If you have the notion of resting all the time, what it seems to be, that person, there is some kind of, you know, of course, the resting comes naturally, but until a person has not completely cut the whole deception, you kind of get a particular kind of experience, and you get fascinated to a particular experience, and you take a refuge in that situation, in that realm, in that experiential realm, and you could remain there for a long time. And in that way, that doesn't seem to be very scriptural either. There's a saying, The person who is attached to smaller happiness will never get a big happiness. So please keep that note in your mind. This is your mind.

[79:49]

Notes we don't know when we will read or not. But it has been always said, one who only looks for small happiness never gains big happiness. So from that on, as your practice grows, the more You are confident growth. Your life seems more clear. The world seems more clear. Everything seems precise, clear. And there is a fearlessness arising and there is a gentleness arising and there is an opening arising. This is one of the situations I have to take care of.

[81:31]

I have this sinus problem sometimes. So in that way, as I said, when you practice, when you bring the wisdom and skillfulness, really there isn't any hassle. Things open one by one. and you identify with the situation, and it's become clear. The outcome is clear. There's some outstanding experience there. And the whole particular situation, the very, very skillful situation in this whole thing is fundamental, is you, and then the willingness, and this provided the Vajramasana situation, which seems to be working with the teacher situation, the student situation. very powerful skillful being. They have both, they said, some kind of fundamental trust is there.

[82:32]

And based on their trust, they work very powerfully. The whole situation becomes precisely clear, the situation of a mind situation, the situation, life situation. When we say mind situation is life situation, the life of samsara or the life of realization, that situation seems to come out outstandingly in the practice of purity to the disciples when that situation takes place. So the whole nine jnanas is naturally constituted, naturally built up into your mind. Without you there is no nine jnanas. So you actually, you did create, you actually create the whole nine-ness. And your perception works along on those levels which we label as nine-ness. Label as nine-ness.

[83:34]

We label them, that's us here. That we label that as mind. That we label that as body and mind. Besides your mind, that is your nine-ness. So your mind, the way the mind works along, step by step, step by step, that willingness to work, and which works with those situations, is the gyakas, which is called levels. Like when we first go to school, like kindergarten, and then we go to junior school, and then we go to senior school, and they all seems, they all glows up naturally to your mind. Without you, those kind of situations doesn't exist. And within your mind, those kind of situations exist. So it's something that person can work on it. It's workable, it's reasonable, so therefore we become doctors and whatever, because we are, we are working and they're constituting into our mind.

[84:38]

Now when we... So, actually, getting on the maha-ati level of Dzogchen, person... A person has a preparation, or let's say, a person has a development experience of resting mind. So you know how to rest, and you also know how to let go. That seems to be very important for personhood as such. And on the path of Dzogchen, the essence of Dzogchen, you come to know very clearly at that level, the essence is not some particular personality. It's not a personality which has been framed by your emotions. Essence has nothing to do, you could say, with emotion.

[85:43]

It is not emotion, the essence of the mind. It is not a particular domain of our empire of that personality. It transcends that whole emotion and that whole personality which is deception. Which is deception. Because it's deception, it doesn't have any fundamental... it doesn't have its own fundamental basic character. It doesn't have a basic character. It doesn't have its own personal personality, you can say. If there is a personality, it doesn't have its own personal personality. The whole personality is changing, is impermanent.

[86:45]

and it's empty by nature. So you have a particular kind of personality when you are young, and then that kind of personality changes when you become teenage, and that another personality changes when you grow up, so it constantly change and change, and some people change so much that we could call Could be spaced out. Could be spaced out. so much, so uncertain. Their minds are so uncertain that it's almost like, you know, for three days, one is friend, and after three days, one is no more friend. And after three days, again, you seem to be a friend, and again after three days, you don't seem to be friend. There's no way of some kind of balance at all at that emotional level. it seems absolutely the person is spaced out, or the person is crazy, or some kind of system.

[87:54]

Actually, from one point there is no difference whether the person is emotionally balanced for a particular period of time, or whether he is absolutely crazy from one level. From the level of enlightenment, from the level of transcendent deception, they are both the same because they are both hanging up somewhere. You can't say one is better and one is worse. But of course, as a level of experience to that particular person, there is some kind of resting spot and some kind of decision into their minds. So from that level, we would say it is a little better situation. We would call it as a better situation. So naturally, why not have a better situation? So, some person who knows how to run and keep functioning that better situation and being a little bit more skilful and have a little bit more wisdom in the gut of preserving that kind of getting into a situation and working that kind of situation is a right way and that's what we called functioning knowing the nature of cause and effect.

[89:17]

which cause and effect is the personality. Cause and effect is what keeps functioning your balance of life, which is very important. Otherwise, there is no clear reference point to start on. If you don't have a balance, don't have some kind of balance, the wisdom and the skillfulness is absolutely flying all over. there has to be some kind of wisdom and skillfulness is residing and functioning. So on that level, in order to provide that ground, actually like the Dharma centers and actually like the Lama's teaching, they are all actually a part of that where we can work from some starting point. That seems to be one of the main thing. All the practice, all the center, all the lamas present, all the sanghas present, all your willingness, whatever, there seems to be some kind of starting point.

[90:28]

If there is no such balance, then we will be flying all over all the time. And there is no clear way of starting. And that's actually very wild in Asia. So that kind of personality, the personality, no matter how good, how refined that kind of personality seems to be in a samsaric level in the realm of existence, there is really, it is very hard to trust. How reasonable it seems to be that you are very good in your work, you are very good in your business, but as long as there doesn't seem to be some kind of letting go or some kind of wisdom, as long as there is the wisdom missing there, your whole work situation keep preserving itself some kind of personalities and not kind of letting you go beyond that.

[91:31]

So in that way it keeps you in the realm of deception. You're never able to transcend the realm of deception. It keeps its frames, no matter how smiling they are, how beautiful they are, how charming they are, there is some kind of problem is there. As long as wisdom is missing, some kind of letting go is missing there. And it could be very tricky, it could be, you know, it could be, it could come in any form, it could come in a gross form to a subtle form, that kind of situation, energy, and situation which arises. That's something you need to have some kind of letting go. For that reason, I say, please sit a lot and do meditation. That just provides, just creates a situation of opening up. That's the main point. That's the main point of sitting. so so essence is

[92:44]

Essen is not regarded as some kind of dwelling into that frame of personality. Essen is cutting the personality of ego, cutting the personality of that notion of survival. The ego or notion of survival is the same. That notion of survival, however it tries to attempt to survive, whether in any way, in any form, it isn't really that important, as I said. It doesn't seem to be very important from the level of essence. Because they are both trying to imprison you. No matter how you, you know, as I said, whether a red dog bites you and a white dog bites you, it's simply the injury is the same.

[93:50]

There's no difference. And we could even say that whether you're in the hell or whether you're in the human realm is also the same, one level. Because both, as far as the imprisonment is concerned, is the same, but as far as the quality is concerned, there is like a different relative. So naturally that situation seems to be more favourable even when one is in prison because the level of wisdom, the level of skill is not experienced in another personality realm what can be functionable and workable in a human level. So therefore we call it human intelligence, the precious human body. The human body is very precious.

[94:37]

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