Look at the meaning. Don't look at the meaning of relative. Look at the meaning of ultimate. Don't look at the meaning of ultimate by theory. Look at the meaning of the ultimate by wisdom. Not by perception, but look by wisdom. So that's how you have to go deeper and deeper. And guru is Sanskrit word, and English becomes a teaching. But in America, everyone will accept teaching. But when we say the word Guru, because the people like Rajneesh and All kinds of things. People even use the guru into Wall Street. The guru of Wall Street, the guru of Coke. I've seen the word guru in so many levels. The wizard guru of a young guy who did his big success in Wall Street is like the guru of the Wall Street. And things like that.

[01:04]

So guru you don't get caught by words, you don't get caught by a concept, just guru means teacher, teacher, which is lama, in the Tibetan word is lama. The yoga means the development, the integrating the mind of the lama and yourself together, working it out, like putting together, then the wisdom is produced. Throughout the four periods of the day means a person doing the guru-yoga practice does four periods of the day. Actually, when your essence is realized, that is certainly the guru-yoga practice, the result of the guru-yoga. But until that total realization does not take place, it's important to have the commitment to do the practice, because while doing the practice, you are liberating your neurosis, and you are liberating those, the existence of samsara. Four periods of the day. In order to receive the blessing of the guru, guru means which is the enlightenment of all his mind, which the teacher holds, and which you hold fundamentally.

[02:11]

And therefore, in meeting of these two minds, one is able to recognize the wisdom into yourself, which is the working out of the skilful mind. And to merge the mind with his and open the eye of insight, at that time, there's an opening take place opening, seeing the whole deception, and the deception no more begins to function in your life in any way. Neither the deception becomes a seduction, nor the deception becomes a threatening. You begin to realize the deception as a deception, and at that time you get free from all kinds of frames, all kinds of fabrication, and that seems to be the nature of wisdom. Once this experience is attained, it should be disregarded. Huh? It should not be disregarded. Yeah, what is this? Once this experience is attained, it should not be disregarded. The yogi should transport, dedicate himself

[03:14]

with his practice with unremitting perseverance, which the person do the Guru Yoga practice four times a day, mingling with the mind and meditating. Actually the whole meditation is Guru Yoga practice in certain sense. Subsequently his experience of the void will become more powerful. It is a more peaceful mind. His experience of the world will become more peaceful or he will experience greater clarity in the inside. So the peacefulness arises because when the space becomes free from the frame of all kinds of neurosis, naturally, as I said, there is peace. Naturally, the mind is clear all the time. The mind is all the time resting. The mind is all the time. Whether you have movement in the mind or not, it is resting. And you are not particularly real. You see, in the early practice meditation, we have some sense of resting. Dissolve, dissolve, dissolve, rest.

[04:27]

In Dzogchen, whether it is resting or whether it is not resting, you are resting. That's the difference. Whether the mind is in the movement, you are not affected by it. Or whether the mind is resting, you are not affected. That's the main difference. The basic, basic difference is that. But usually, if it's resting, you are very, you get vulnerable, wonderful, you get, you think, ah, this is good, I can rest. And if it's crazy, you become wild, of course it's very difficult. In Dzogchen, no, you're seduced by that resting, no, you're seduced by that war. So there is an experience of deception. Once this experience is attained, it should not be disregarded.

[05:29]

The yogi should then dedicate himself to this practice with unremitting perseverance. Because you want to rest on this spot, it's a good spot, but still it is a deception of some sense. And of course, if you get absolutely scared, then you become wild. But before having that kind of experience, when there's some kind of stability, which has been created, which has been the wisdom, which has been birthed by that sitting, by the breathing meditation, you have some kind of reference point clear. And after that, that reference point is also to be worked, also to be liberated. So it's called emptiness is emptiness. What is it? Form is emptiness, emptiness is form. The nature of the whole thing is liberated from the deception. And once the deception is, once that deception is, a great deal of deception is liberated, then there could be some kind of subtle deception which has to be liberated.

[06:35]

And on the Bodhisattva path, the subtle deception is even to get complete enlightenment is self-deception. That kind of want-it. something you try to you try to you try to entertain yourself in some state that seems to be the ultimate but of course we can say that one is to keep working skillfully level so Subsequently, his experience of the world will become more peaceful because the less, the less on the pad your neuroses become less and less, and naturally the mind itself, mind's own basic sanity, the basic space begin to... open up itself so there's more room you know there are more room to be moved you're free to move more and there's less struggle less conflict and more precision and the world seems very clear at that time because the whole thing doesn't seems to be some kind of burden on you Everything seems to be reasonable.

[07:39]

The world looks more peaceful, more cherishing than that terrible burden which we feel every day because of our own experience of that situation. Well, he will experience greater clarity and insight. At that time, clarity is that very precise skillfulness in working with the situation, and that insight too. Insight is that experience of wisdom, and the skillfulness is the experience of insight. Insight means you've attained a particular level of mind. he will attain a particular level of mind which is functionable, and that functionable is peaceful, and that functionable is very warm and very compassionate, and the cool works in the mind, you could say. While he will experience, or again he may begin to realize the shortcoming of discursive thoughts and thereby develop discriminating wisdom. What is this shortcoming? Again, he may begin to realize the shortcoming of discursive thoughts and therefore develop discriminating wisdom.

[08:55]

The discriminating wisdom is the vipassana level at that time, where whether the mind is resting or whether the mind is moving, however, you are able to carry the boat or the path. You are able to carry the boat with the wisdom. You are able to carry the boat situation on the path. And that movement and the resting includes the whole situation. You are able to carry the boat situation, able to function that meditation into action. Some individuals will be able to use both thoughts in the absence of thought as meditation, which is able to carry by that wisdom, but it should be borne in mind that that which knows what is happening is the tight grip of ego. So there are many points where one can still fall down. You know, one who knows that, you know, it's like still there's, you think, oh, yeah, it's resting, it's okay, it's going, it's still.

[10:09]

So there's still something holding inside. The whole bundle of which has been tied up is not losing up yet. There's something still tied. You could possibly fall down under some kind of theoretical level, some kind of intellectual level, fall under those categories, which is very subconscious, which is very subtle. . So basically, you know, as it's said, but it should be born in the mind that which knows what is happening is the tight grip of ego. So many times, people say, oh, I've attained, I've understood, and I've seen Dharmakaya state, where the label of Dharmakaya, one concept.

[11:14]

Dhammakaya concept. Oh, I've seen, yeah, I can see that. I understand. That's emptiness. That's Dhammakaya. That's not Dhammakaya. That's concept. There's difference. If you truly see Dhammakaya, it's like it arises and it's liberated. Like in the space, the rainbow arises and the rainbow It doesn't become any concept. So like for us, because that deception, taking another form, becomes smarter and smarter, almost hard to detect sometimes. You could say, ah, now we have experienced some kind of insight. At the same time, we think it's very open, very peaceful. And now, you know, yeah, I can see that, which is actually a clear seeing, but at the same time, the thing is there's some kind of dwelling into it, some yet, there's something holding it, and that seems to be the imprisonment.

[12:17]

And we say, oh, now there's nothing, the kind of, and you kind of let that go, and now this is quite empty. But yet, the reason why it's not totally emptiness, the reason why it's not totally liberation, there's some kind of holding to it. And you only trust this as you have some kind of watchdog over there. So your experience is based on some kind of watchdog. But true dharmakaya doesn't have a watchdog. Look out for the subtle hindrance of trying to analyze experience. This is great danger. So what do you have to do basically? All the time, as I said, don't try to make a big deal of your practice. Just do it. Just do it.

[13:18]

Don't have to proclaim the world what you did. Just do it. Don't have to tell people I'm great, whatever. Just do it. If you're a practitioner, you're not too ready for it. Just do it. So look out for the subtle hindrance of trying to analyze experience. So when you find this subtle hindrance happening, there has to be loosening up, letting go. Letting go of this thing. and sometimes even generate the Guru Yoga practice. It's a tremendous devotion, raising to the old enlightened minds of the lineage and dissolve with their mind too. And then you say, and then you do very good. Then you experience. Lam ko satang, there are lots of side trails on the path. No satang, lots of wrongness.

[14:20]

Shursa, which will be slippery. There are three basic problems. One is called the wrong path, sidetrack, sidetrack, and misunderstanding is slippery. Three basic things. It's not easy. If it's that simple, easy. then all the all the psychonauts will be the first to get realized It is too early to label all thought as dharmakaya. The remedy is the wisdom of nowness, changeless and unfailing, which actually a student has to have the wisdom of letting go.

[15:24]

You don't take credit. You don't take credit for your experience. Just simple. The great Jigme Lepa, in his practice, I saw in the yellow book, the great Jigme Lepa said, for three years he did practice, day and night. Not for one day did he ever have one single gossip got out of his room. Did he ever, you know, entertain that gossip. Did he ever brought the news from outside gospel into his cabin? Did he ever send the news from his room to outside? For the whole three years, day and night. So like that, something you best do your practice, you don't have to say, and you don't have to, you have to watch out to the hindrance which is trying to analyze the experience, which is the hero of the deception. It's like the ultimate weapon of the deception also. It's a great Deji. It's too early to label all thought as Dharmakaya.

[16:28]

Exactly, I saw in a part, you know, some, some, some, you know, some, some Dharma freaks. So, he was, he was wearing the dress, he was wearing a white dress, you know, he was wearing like a yogi's dress. Drunk. Oh no. Drunk. smelling and and uh i should not drink that much everything is dharmakaya that's called you know the worst thing Okay, if everything is dharmakaya, you go and hit one time and see if there is a reaction or not. If there is immediate anger arising.

[17:31]

So that's where you want to be practical. There is lack of bodhicitta mind, lack of practice of mahalika practice, lack of bodhicitta mind practice. That's how the whole thing comes. There are a lot of people today like you who hear everything is dharmakaya, nothing matters, I don't have to do. And then a little bit of circumstance to make a theory like worse, worse, worse than any person. Worse. And it's very, very bad. The remedy is the wisdom of nowness, changeless and unfailing, once freed from the bondage of philosophical speculation. That seems to be one of the basic, also one of the basic problems in the limitation of gulug meditation. Diluc meditation is called nega.

[18:45]

They hold to this view that this very analytical mind, Very, very analytical mind. So you act to you. Then, okay, what was holding you? Okay, now you see the deception. And finally, there's some kind of absolute nothing. So you stay in that. It's kind of peaceful. You stay. And you think that is the way. And if someone start to, you know, and there's some kind of watching, some kind of watching. And you kind of hold to that, grip to that very tightly. So therefore, the transcendent limitation of meditation, you look at everything like that. And when they go to absorption, they become so scared that it's almost like getting out of it. No, no, no, no. There has to be something. There has to be something. There has to be something. If not, then everything is like almost... Because of that whole limitation, it looks like, it's almost like a person has no experience, looks like an atheist. That's absolutely, absolutely clear.

[19:49]

Like clear, standing sky. It's hot. So I want to be careful. That notion of survival is so subtle. I want to hold myself. No, I just keep going. That is the real sign of that. So Zopa Chimpu still has to be very practical. So step by step. If he analyzes his meditation and post-meditation experience, he will be led astray and make many mistakes. So the sign of emptiness, sign of a true experience of emptiness is more The more the profundities, the more simple, the more precision and more compassion, because it's the rays of the wisdom is like the sun and sunshine. The sun has always sunshine, like the clarity, the wisdom has always a light, Shambhala.

[20:55]

A limitless, without hesitation, very powerful thing. That is the sign. So many great siddhas and many great lamas say, sign of a true emptiness realization, the person is more and more and more in deeper compassion. Because at that time, the whole frame of that identity, of the notion of survival, is absolutely liberated. So there's naturally a dance of compassion. then you become that clear place. There is no neurosis. And when that energy becomes free from neurosis, then there is a complete change. There is a cycle. So, You understand what I'm saying?

[21:59]

So... If he fails to understand his shortcoming, he will never gain the free-flowing insight of nowness, be-and-now concepts. He will have only a conceptual and nihilistic view of the world, which is characteristic of the lesser youngness. So at that level, what happens is that many people, you know, analyzing emptiness, analyzing emptiness is not true experience of emptiness. It's not there. It's characteristic. It is a characteristic. It's not empty, there is some kind of object, some kind of survival, something to hold. So, you know, they analyze having, you know, is there, you know, trying to transcend those situations by the analytical. So therefore, therefore, the Shantideva in his ninth chapter of Shantideva, ninth chapter he said, ultimate view is not the understanding of the mind.

[23:08]

What he meant by mind is not by concept. It's the same concept. It's the only experience of the wisdom. It's not the experience of the concept. is ultimate. Ultimate is not the object or object as a way of explaining. It's not the view of the ordinary mind concept. It is because the mind is relative. Mind is convention. Mind has all identities. So mind means, at that time, we are not talking here in English term, in Tibetan term, what is called law, ishe, ishe means wisdom. Of course, they all relate to the mind, but what we meant by is the intellect. In the old language, we could say The wisdom is not the place of the intellectual.

[24:13]

Wisdom is the place which transcends the intellectual. Because intellectual only creates some kind of idea and you hold some kind of view about it. But wisdom transcends it. And also like in the lower tantras, like when you do a practice like om, som, bhava, shudra, sarva, dharma, som, bhava, shudra, hang. Like in many practices, when you create the mandala of the deity, first there is the notion of emptiness. And notion of emptiness created by om, som, bhava, shudra, sarva, dharma, som, bhava, shudra, hang. You create a space. And that space is not yet the true essence. It is a creation. Create it. So many people make mistake taking those as the emptiness, taking those as the essence. It is also mistake to regard the word as a mirage, as though it were merely a combination of vivid perceptionist nothingness.

[25:22]

Because regarding as mirai, it seems to be the problem. Which is some sense of holding it, some kind of imprisonment. This is the experience of the lower tantra, which might be induced by practice of subha or mantra, like om subha vasidha sarva dharma subha vasidha hang. By that mantra, one creates the space. But this is a way of developing. This is how it develops. It is likewise a mistake when discursive thoughts are pacified. . So, not the true experience of jhine, here jhine refers to the essence, jhine refers to many levels.

[26:31]

Here jhine refers to the essence, the jhine means which transcends the gross and subtle neuroses and the mind is not affected by movement and the mind is not affected by, you know, as I said, all kinds of movement and Right, here is particularly we are mentioning about the jhine. A particular state of jhine is that the jhine state is in jhine the neuroses or gross neuroses and subtle neuroses are cleared, you know, its absence, its absence. And the mind is, minds transcend from this tremendous violent thought. Mind transcend from that, transcend from that conventional movement. It's like you become free.

[27:33]

There is no more wave on the ocean. The ocean is very calm and very peaceful. There is no more very strong wave. And after that, when the mind becomes free from that tremendous waves of emotions, waves of thoughts, waves of all kinds of neuroses, waves, then there's a clear mind you experience, very precision, clear mind. And that is called the true experience of the jnani. It's not that absolutely you don't think nothing and you just fall into like darkness. And that's the wrong way. That's not called the Tushini. That's called the Douglas. You go into absolutely nothing. And now I'm into my peaceful mind. That's very dangerous. One has to wake up from that. If one gets too much caught, then sometimes you become stupid. All these old powers of the mind,

[28:37]

It's like a mistake when discursive thoughts are pacified to overlook the clarity and regard the mind as merely blank. It is likewise a mistake when discursive thoughts are pacified to overlook the clarity and regard the mind as merely blank. The experience of true insight is a simultaneous awareness of both stillness and active thought. So that seems to be hard, because we didn't even come to the stage of stillness, and now how we can not get seduced by active thought. That's called true vipassana. True vipassana, that's what really made the back point in the Vajrayana level. through vipassana, the thoughts are arising. Whatever the thoughts come, it doesn't seem to be a very big deal. They're just like small little bubbles, small little ripples, you know, in the lake. And whether they come up or whether they go down doesn't really mean anything to you.

[29:43]

Whether the mind stays or whether the mind moves doesn't seem to affect you. You're clear, you're in your basic sanity, that's what we mean. Basic total sanity is that is where it lies. Otherwise one is always fluctuating, up and down, right and left, all the time through darkness. So I guess today we can leave there. There's plenty of things to be, we should digest. I guess first I'll do a supplication to the Holy Spirit, please. what about the new money just a little bit of a job just like a lot just a little bit of a job just like a lot [...]

[31:03]

When I was a child, I used to go to school with my mother, and [...] I So, now this time we very clearly we emphasize and we discuss about the which is a very clear reference point of scriptural meaning in order to bring about, bring out our wisdom.

[32:35]

The precision, the precision of enlightenment attitude. So, I guess one of the very important points, as we discussed last time, that in the non-theistic tradition in Buddhism, a very important thing is a fundamental responsibility. that which I explained in the center of the Mandala. A fundamental responsibility that you need some kind of willingness to work with yourself.

[33:39]

Which is a fundamental openness. And that is that notion of planting that cool bodhisattva mind into yourself, which is a working situation on the enlightened state. That is fundamental responsibility. that fundamental responsibility relates with your present situation all the time. or fundamental responsibility does not go with past and does not go with future. Of course, the whole situation is covered, you can say the whole ground is covered, but it works here and now, what we talk about, the basic way of approaching the life in the precise way in the Buddhist principle,

[34:56]

fundamental responsibility that you are willing to work with that particular situation so which there is some kind of atmosphere you create which is to begin with. To begin with. That particular atmosphere is life you begin with. There is a clear reference point, and that clear reference point is that particular atmosphere of your life situation which you are willing to work with that life situation. That seems to be the very simple, very basic, and very direct approach towards our sanity. And so that's, as we discussed two days ago, though the whole thing seems a deception, but somehow we did some kind of bad job on ourselves.

[36:13]

Something didn't went right at some point. So now to work with, not to work with that situation, to able to make that breakthrough out of the situation, there has to be some kind of clear reference point which is the atmosphere of the situation. And to work with the situation, then one needs to have some kind of willingness and some kind of openness, which is gentle, which is fearless, and which is ready to work. Ready to work. Ready to work with oneself. And in that way, the first thing you create is you create a friendship with yourself. Until you are not able to create a friendship with yourself, you won't be able to create a friendship with the world, which is the principle of the Buddhist teaching.

[37:24]

And to create a friendship with yourself, you need some sense of grounding, some sense of opening, some sense of relating with the situation which every being has that capacity of sanity. Every being has that potential, every being has that nature of sanity. So that sanity has to be implemented has to be put into action, which creates their life more precise, more gentle, and more open, and begins to dissolve that deception. Begins to work with the deception. So fundamental friendship, that bodhisattva mind, what we call transplanting the whole bodhisattva,

[38:30]

Like particularly a student may take Bodhisattva vow after taking the Hinayana vow to go step by step and after the Hinayana vow one takes the Bodhisattva vow. And taking bodhisattva doesn't necessarily mean that now onwards, the word goes that now onwards I'm going to dedicate my life for the benefit of all beings. But actually, unless you are able to heal yourself, make a friendship in yourself, you won't be able to do it to the others. And by your warmth, well, you're able to create an environment, you're able to create an atmosphere which the other person can see their own environment within themselves. they're able to see their warmth, they're able to see their bodhisattva mind, their coolness beneath themselves. And that kind of situation, to have a clear working, skilful, which I said, the skilful meaning, which brings about in a working situation, life situation, has to have a fundamental understanding in yourself.

[39:50]

If we don't have that fundamental understanding in ourselves, we would not be able to create that environment, we would not be able to create that atmosphere, or not be able to create that situation in a spiritual way. In that way, what happens is our usual old behaviors, which we always have a resentment, we always have a separation with the world all the time, something we dislike, and there's some kind of aggression, some kind of... some sense of isolating. You don't want to connect with the world. You don't want to relate with your family. You don't want to relate with your friend. And you just block yourself. And that is one of the very powerful manifestations of the neurosis. It isolates itself. It keeps you from connecting to the world and makes you more neurosis.

[40:58]

It builds the neurosis stronger and stronger. And there has to be that mindfulness from the state. And we would say that that is the willing to work, which a person take a strong commitment in a much more ceremonial level, like taking a bodhisattva vow in front of all the Buddhas simply. it's a little bit more ceremonial way, but one can make it simple. One can just make it simple by willing to work with that situation in that way. Even the ceremonial part is not there, but if you have the strong conviction, strong friendship inside yourself, you are able to bring the scripture from the outside. So, that transplanting that cool bodhisattva mind, that working with yourself, willing to work with yourself, seems to be the fundamental responsibility and the fundamental clarity that we could ever do a gratitude for ourselves.

[42:28]

If you can do a good job that seems to be the best job you can do. I think that's very important to me. It's very, very important to me. Your development of your whole situations to open up, unfold, will depend how well you work with your self inside. And if we didn't have that kind of friendship, if we didn't have that kind of working situation in ourselves, which discipline is imposed on working with those particular neuroses, in the love and hate kind of situations, aggressive situations, isolating situations, resentment situations, dislike and pushing and whatever the situation may arise is, if we do not bring the notion of skillfulness at that particular level, which is the friendship, the cool bodhisattva mind, then perhaps there is no way that we could open up

[43:51]

our self, even the potential is there. The potential is there, but if one doesn't actualize, it may not open, which seems to be a clear message that we can look at. A lot of examples within oneself and others. So even the potential is there, everyone has the basic sanity, but until that cool bodhicitta mind is not integrated, not actualized, not put into action, then somehow a person gets caught in that particular neurosis, which seems to be very powerful and very resentful, and you seem to be isolating yourself more and more. So a true compassion, a compassion or friendship or the willing to communicate, willing to work with the situation doesn't happen as long as person doesn't build some kind of cool bodhisattva mind, some kind of friendship within oneself.

[45:09]

Things doesn't become clear. Everything is more like into the space. then it becomes too spaced out if there is no clear reference point of working. So some kind of atmosphere has to be created within oneself and then you are able to create that environment which the other person also can see their own warmth, see their own bodhisattva mind, through that able to see your own friendship. That is how bodhisattva benefit all the people. And that's one of the real differences in Buddhist teaching. It talks about actualize your bodhisattva mind all the time. And that inside personal experience, it cools our own neuroses, that hot-tempered neurosis, which is very powerful and resentful. and hurting and very isolating, it cools that person away to oneself.

[46:16]

And at the same time, it gives a coolness, like you become like a tree, that in summer, if there's a tree, you go and sit underneath the tree. It's very cool. So you become like a tree, which you are able to let them feel the coolness in themselves to the others. So in that way, the others also feel that and express that. In that way, there is some sense of enlightenment taking place in the world. And the whole world seems to be working in the right direction. which usually doesn't seem to be. So everybody tried to create some kind of their personal ego empire, their personal, which is a fundamental deception. There's no question of that notion of survival, making oneself very protected. and resenting the world, you don't want to communicate to the world, you don't want to work with yourself. Actually, you're not working with yourself inside.

[47:19]

You're not creating a friendship inside yourself. So there has to be some sense of, as I said, put the wisdom and the skillfulness together, which in the practice you are told to be seen.

[47:36]

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