It reaches quickly, so that we can reach quickly to our state of the talk highest. And easily. So those who have the openness and the willingness to realize one's state, be happy and cherish, and here it is. That's the first teaching. So, I guess so tonight we will leave it here. I bet you have a lot more things to recruit and welcome.

[01:00]

and should we leave off? Thank you. Vajrayana teaching, the concept of Vajrayana teaching and the practice of Vajrayana teaching and the understanding of Vajrayana teaching has to be on a very high level of practice. Certainly it's not a practice of the low level.

[02:06]

Now, here we talk about the preliminary practice of Vajrayana. I say that it is preliminary because to the higher levels of Vajrayana teachings, when we relate from the Ati point of view, then this becomes preliminary. But this certainly does not become a preliminary just because we are beginning with this practice. So we have to make a clear definition that one draw is not a preliminary for the Hinayana level or the Mahayana level, but is a preliminary for the Vajrayana Ati level teaching. So other level of teachings, even in the tradition of Mahamudra, the Mahamudra tradition and the Dzogchen Athe tradition, they are principally practiced in the Buddha lineage, the Kagyu and Yama school of Tibetan Buddhism.

[03:11]

Khaju and the Nyingma school has been very close traditionally throughout the whole ages, throughout the whole history. It's like the two eyes. Both eyes are very important for a human being. You just can't choose one is more important than the other is not important. So it's just like that both become very essential and both of them does not create a pain to each other. The left eye does not create a pain to the right, the right eye does not create a pain to the left. So that's how it is related and is regarded within the whole structure of the Buddha Dharma in Tibet. And both share tremendous practices in the whole path, very similarly. I would say only differences are some technical words.

[04:14]

Any words there is always different, but basically there isn't any difference between the card you're teaching and the one you're not teaching. They're primarily the same. They share common goal, common in their understanding and the realization. And it's not the only case that Khaju in Nyingma shares the same view, but the whole Tibetan Buddhism, let it be Gelug and from the Sakyat tradition, they all hold similar, but there's a tremendous closeness between the Khaju and the Nyingma, which is like two eyes of a human being. One eye does not create a pain to the other side. The left and the right is equally important. A left wing and a right wing is important. So a left wing and a right wing is like the practice which can let us fly. And that left wing and the right wing we call the skillfulness and emptiness. The skiffle and the space, how it can work together, that's like the two wings of a bird in order to fly into space.

[05:19]

In order to discover, in order to explore, in order to see the other side of the world, we need that kind of two wings. And that vision which arises to see the other side of the world, to go beyond, than what we used to think, that little human being, that little pattern, that little world you created, that little house you see, that little background you see, that we always, day and night we live, not only the day, but even in our dreams it comes up and you can just enjoy in your life. and if you try to step over the fence, then someone may come and file a suit on you and say, you know, how come, how dare you come to my territory? That's the boundary, and they may take you to court. So we live in a kind of experience like that, named fence, named territory, all the time. There really isn't an experience of the whole opening there. You know, it's just like a very small world. And that's how we create it in ourselves.

[06:25]

So that's how we bring these two very important factors of the skillful and emptiness, understanding of the skillfulness and understanding of the emptiness, as the two wings of the bird, which can fly and which can see all different parts of the world. So similarly, through that skillfulness and emptiness, we are able to give birth to the vision, the vision which transcends the hope and fear. The vision which transcends hope and fear. The vision which we can transcend the whole mirage. Now when we really look deeply into the confused samsaric experience, we have lots of different fears. And when we really look deeply into those fears, how those fears are really originating, how they are arising, it's basically arising from your own creation, from your own mind creation.

[07:29]

And now how is that mind creation, the whole mind creation at this point seems to be absolutely backed or supported by the whole visual contact you have to the world. The visual contact with your eye senses, the visual contact with the sound, the visual contact with the smell, the entire visual contact we have to the external world, that external world seems to confirm your creation. So of course that external world is not something, the apparent phenomenal experience of that world is not different from your mind, but there seems to be an experience that there is something real within it all the time. So when we have the sense of real, there's some kind of sense of experience or something, reality, a texture, the oxygen, the whole thing is real, then we have many different information and we have many different images and ideas that how...

[08:36]

Or how does that visual phenomenon fit into which category? So we make a lot of justification in ourselves, and then we go through tremendous classification, and then there's something which we would accept and something which we would reject. So there is a lot of struggle of acceptance and rejection. Now it's become absolutely hard at this point to work without any substance. It's become absolutely hard. To work without any substance, it could be like working from the total arty level. And that's really very hard because one does experience a substantial quality in the whole environment. Some kind of substantial quality. That substantial quality would be your dream. That substantial quality would be... fantasy, that substantial projection could be all different lifestyle which is a whole life being there's experience of some kind of substantial, substantiality into that.

[09:50]

Now when we really look into that substantiality, then we find that that substantiality is something has been more like a mirage. That substantiality does not have any real inheritance or it doesn't have its own origination. It is just like an appearance. It's just an appearance. It is like an appearance, the example I put on the appearance of the moon on the water in the river. When you see the moon on the water, the moon is on the water, you cannot say the moon is not there, but moon is there, but really moon is not there. But there is a substantial quality in the whole phenomenal experience that moon is there. So that's how we see the whole samsara life. The whole samsara is seen in that same exactly, that you really see it, and that seeing it, there's a fundamental, there's lots of information and lots of images we have, and completely, if you do not analyze, if you do not really look truly, if you do not look truly and do not really cut that deception,

[11:11]

to believe that there was a real moon into the water, you're going to live into that. You can indulge yourself in that kind of situation, that there is a moon. And not only there is a moon, but the moon also has a color in that water. Not only there is a color, perhaps you can see your face also being reflected by the light of the moon. So the whole thing seems to be confirming your whole fear in the same way when that fear manifests. Not only there seems to be some kind of negative situation, but that negative situation has a color, the negative situation has some kind of movement, the negative situation is something which is quite substantial at this point, which becomes very hard to liberate, which becomes very hard to just cut it through. Even you know, but you hesitate. That's one thing. We have a big hesitation all the time. And in some Dzogchen teaching it says that kind of hesitation, knowingly and yet too able to cut it through, cut that fear, hesitation is called, that a jackal wants to eat the meat, but hesitate, is kind of afraid, and yet wants to eat the meat.

[12:31]

So you should not hesitate in cutting through the fear. But at the same time, certainly this kind of tremendous practical cutting through, we're not talking about theoretical cutting through. Theoretical cutting through doesn't become very valuable to us. It doesn't become very practical to us. And if we can spoil ourselves with theoretical cutting through, then simply we're never going to experience the true realization. We're never going to be liberated because the persons get caught into theoretical cutting through. then that's not the tradition of the inner Buddhist practice, and particularly the Nyingma tradition and the Kabir tradition in Tibet has emphasized basically on the practical level than on the theoretical level. Because theory you can understand, but it's important to understand that practical level from a theoretical level too.

[13:38]

I mean, we just cannot neglect that part either. But you cannot just all the time feed yourself with some kind of impractical situation, which is a theoretical way of cutting through. So you have to be brave. You have to bring your strength. Where your bravery is there, there is a tremendous opening and there is a tremendous gentle. And the whole air, you can breathe very gently. But where a person does not have that bravery, that person does not have the courage on the path, the person will never be able to overcome and cut through that whole mirage experience of the fear. Certainly, mirage is no other than similar to fear. Mirage does not have the fear of the experience. The fear like mirage is not a substance. It's not a solid experience either. There is no solidity within the fear itself. The fear itself is, at a certain point when you come to see it, it has its own beauty in it.

[14:43]

What we talk about working with the negativity on the Vajrayana path But on this Vajrayana path, you know, we test the whole Vajrayana path at the same time. It sounds extremely romantic sometimes, you know, how you can transform the whole negative passion into wisdom. And certainly it's not just like that. People tend to believe that sometimes the whole mantra is, you know, you can just drink liquor and, you know, and have all... And do whatever your hang-ups and have a free kind of lifestyle and completely have a great life. But it's not really a great life. When we talk about great life and life without a fear, the life goes beyond our confusion. But the life which dwells into it still is caught into a nest. The life which still has a lot of concept what is good and bad and still living in those patterns certainly is not a great life.

[15:48]

That kind of great life is very temporal experience. So there's been saying by many great teachers that those who are attached to small happiness can never attain the greater happiness. You do have to make certain kind of breakthrough. You have to break through those limitations. You have to go beyond those concepts in order to achieve a great realization. So, now, very interestingly, and as a matter of fact, the way Vajrayana teaching, as I told before, has tremendous workforces, which cuts through the power of the concept, thought process. We have a power in our thoughts, basically. And basically, what do we mean by power? A power to either to confuse us, a power to make us totally bewildered, and a power to make us enlightened.

[16:56]

That's the two things how the mind can function. Either it can make the mind overcome the fear, or it has the power to make it fear. Making it fear, it does have a power too. So, so basically when our thoughts get, uh, fascinated to a situation, then it's become powerful. And that fascination creates, uh, on a, on a dualistic level, uh, the whole fantasy, the whole mirage. And we, so that's how a person experience that kind of vaccination all the time. And vaccination doesn't have to be something beautiful, a vaccination can be also on that level, it can be something terrible experience too, something you want to reject, a very powerful, very powerful vaccination towards that, which makes you move, a powerful situation.

[18:06]

So basically they are both the trapping point, whether it's a beautiful vaccination, an idea, a philosophy, or whether it's a terrible vaccination that's something going to turn the whole world upside down and turn your whole life into a terrible state. The whole thing seems to have a very powerful vaccination. Now that kind of vaccination, which we get vaccinated to situation, is not given an important credential on the Vajrayana path. It's not considered important. It's not considered important because they are the very traps where your fear started to show itself on a subconscious level. They're not considered important because those vaccinations at this point are not really your pure vision.

[19:13]

It's not really your fundamental state that those vaccinations simply at this stage are being contaminated. We can see the vaccination in two ways. We can see the vaccination as it is and we can see the vaccination being justified. So we're seeing the vaccination on a justifying level than seeing the vaccination as it is. Whatever the justification takes place becomes a samsaric state. And whatever the situation as it is seems becomes a liberation. But we may get that misunderstanding too. When we hear this word as it is, we have heard plenty of times here in the Supreme Court. We heard this word called natural plenty of time. We heard this word called spontaneous plenty of time. We heard this word called liberation plenty of time. But we have very different, each person has perhaps a different idea of how it could be. And particularly when we heard about the emptiness, most of the time people have a blurred image of the empty, which has nothing to do with the true sense of what emptiness is.

[20:24]

So, There's something, it is not called just empty or nothing, but there's a whole thing inside, and one way we can put that. The whole thing is there because the whole world, your whole world seems to be different, the whole world seems to be in its own way than the world of this experience where there's a lot of classification that we see. This world, what we see, has a lot of place And it's a world which emanates as a programming action. We program ourselves into this is good and this is bad and this good fits here and this good particularly if it's a level of cures and level of devotion and level of dedication. It goes to my spiritual practice. And it's something you have to be a gentleman and a lady. It goes to that level. And it's something you have to be terrible.

[21:26]

It goes to your enemy and who you don't like rejected. So we have lots of discrimination in actually in one apparent phenomenon we have all different divisions. So this division time to time they conflict. This division conflict in each other and person lose one sense of security all the time when there's a tremendous conflict arising in this whole division. And you really, after some time, you don't know what is really good and what is really bad. But there's a gap sometimes. And sometimes whatever you have built, there is no security in it because what is very, all the time, the mind is somehow patterned into that division. All the time that division keeps on arising. So that's called dualistic mind. There is no happiness in dualistic mind.

[22:28]

There is no liberation in dualistic mind. Now, the notion of dualism is really very difficult to understand. Dualistic mind on a very ordinary level, we can say that all different kinds of split personality, schizophrenic mind, the whole neurosis is a dualistic mind, which cannot see the world in its true way, which interprets the world in its many, patinic way, in its all justification and all kinds of Informations and ideas we have developed. We can't see the world just from our fundamental state. We always see the world with some kind of labeling. A visual label or a sound label or some kind of name label. There's lots of labeling that we have in the book. Ideas and preconceived ideas and many future ideas also. So now the whole thing, the whole fascination to the whole phenomenon is not considered very important in the Vajrayana tradition. So the point here is, as the last time when I gave the Bodhisattva talk, that in order to see the true Bodhisattva nature, one has to cut through the aggressions.

[23:39]

The difference between a bodhisattva mind and a non-bodhisattva mind. One has the aggression and one doesn't have the aggression. And that makes the whole world different. Just imagine a mind, imagine a world without aggression and imagine a world with aggression. And that is right there next to you. You can have that world with aggression and you can have that world without aggression. And now that's being a fundamental centred in yourself, because now aggression is really the basic heart of the whole phenomenal confusion. It is related to ignorance, but it's the main phenomenal centred, the main ground, foundation, which connects with the whole function of your life experience with aggression. Now, on the Vajrayana path, it's very important for the student to cut their arrogance. It's become extremely important. Vajrayana, the mandala, we are working from our fundamental level.

[24:47]

And the teacher and the whole mandala cannot afford arrogance, cannot afford neurosis. That's the main thing for the Vajrayana. If someone has arrogance, it's called the contamination. If there's a pot of milk and you put one sour drop, the whole thing becomes sour. The whole milk is spoiled. So same thing, that the arrogance is the main thing of the whole delusion, of the whole neurosis that needs to be cut through. And if it's not cut, if the student is not willing to cut that arrogance, the teacher would not accept that. Because that's the whole point of Vajrayana teaching, is a total working together with the student on his true sense. True sense. The teacher and the student work in a very pure sense. And then a Vajrayana practice becomes powerful.

[25:51]

When a teacher and a student doesn't work in a pure sense, then it would not work at all. Because both has to be open, both has to be sincere, and certainly the Vajrayana teacher has to be one of that great, who holds the whole accomplishment of those great qualities. And the student who is willing to walk on the path has to come with total openness and able to understand, basically should be equipped already with some kind of talent. with some kind of material that you have quite a lot of strength that you can cut through your equation and you can cut through your fantasy. And that's really a basic requirement of a material student traditionally. But I hope that we are all traditional in one lifetime or previous lifetime, what I've gone through, because this is not the only life, but definitely I believe that whoever comes to the Vajrayana practice has been in all Vajrayana teachings and says that the person has a connection with the Vajrayana teaching.

[27:00]

So let's suppose it that way, that one should be equipped on the pad so that one can work with the complete purity on the pad. The teacher and the student both work where the student should have the strength to cut through the arrogance, the whole aggression. And our whole vaccination, which means the vaccinations which we have, needs to have a perfect view on our vaccination. Now, a perfect view on vaccination means that we cannot indulge ourselves in vaccination with our neurosis, because that is the main aggression there. We have to, it doesn't mean that Vajrayana student cannot have vaccination.

[28:06]

Vajrayana student cannot have visual. Vajrayana student cannot have hearing. It didn't mean that Vajrayana student is a dumb empty being. Vajrayana student have even more colorful energies and a lot of things to work on. But not from the neurotic vaccination. Because that would again reinforce our aggression. And again, the whole neurosis will be there. So therefore, that kind of vaccination, you cannot even bring it, just even a bit of it, onto dharma. And traditionally, there have been different kind of, you know, some teachers, that's the main work, that's the main work, cutting that neurotic fascination, which completely reinforced the whole confused experience of samsara.

[29:16]

Now when you completely come with that openness, now at one time, actually one who is very equipped has the strength to completely expose oneself, has the strength to completely open up oneself. That's how they are. So the teacher is like the operator. You have to completely surrender yourself when you go to a doctor. When you go and work with a doctor and go to a surgical unit, you have to go and you have to sign up for whatever you said, and that's like you're a really good. It's like signing for you to a hospital. So then you sign that, okay, I take whatever happens now. And you know what will happen. It's going to be good for you. Let's hold that way. So then, as the signing, the very way one is equal, the strength of sign, knowing the whole situation, that signing is the inalienic level and the mayan level of background.

[30:24]

And the Vajrayana level where the teachers like the doctor who operates the whole body, you are absolutely open, you are absolutely surrendered, your whole aggression, your whole neurosis are just there in front of the teacher. And you do not try to dress up and you do not try to show yourself in a different way that I am good and I am a nice person. and you try to say what kind of talents you have, and you say, oh, I'm a great artist, I'm a great philosopher, and not only that, you will say, oh, I had this wonderful spiritual experience many years ago, and I had a trip to India, and you try to bring all your talents, what you have done, show all your credentials, that's not going to take it. The Vajrayana teacher is not going to take that. Vajrayana students teaching, just gonna, just gonna, that's simply your, that's simply the neurosis, you know. That's, that's not the, that's not the true opening on the path.

[31:28]

The Vajrayana student just gonna, you know, like in previous Dejong Lingpa, previous Dejong Lingpa, as a real Tibetan nomad man, he has a sword all the time on his head. Eastern Tibetans have sword. So when some student come to see, you know, of course he doesn't kill it, but he has a sword, he just take out the sword and he says, what do you want? So if a student comes saying, oh, you know, bring your pride and bring your arrogance and say, oh, I have this talent, I'm a great philosopher. Plus, you know, I have dealt with lots of sick and dying people for all these years. and you study, even share a book, what you have done in your spiritual path, trying to cover your whole neurosis, your whole thing behind, and try how wonderful you are, he's just going to cut your head like that. If you're lucky, that means if he just cuts your head, that means he has accepted you at that point. So, at least he has courage, you know.

[32:36]

So that's kind of the way Vajrayana teaching a student works, truly, spiritually. So one should come with a total serenity, with a total openness. Without that one cannot work at all. on the Vajrayana. It's a very level of a tremendous power, level of a tremendous, the whole power can manifest with the true exposure of our neurosis. But if one offers the Vajrayana teacher, okay, here is my neurosis, this is what he, he would accept that. very happily, very pleasantly. But if you try to dress up your whole thing and try to show how wonderful you are and hiding your main neurosis, that is the main thing which has to be cut out right there, right at that moment. So, knowing that, one should come to that tremendous opening and one should understand how that is. That is what we integrate in our life. That is what we integrate. We integrate that. It could be challenging. I wrote a letter to one of my students one day, and I said, Bodhisattva path is challenging.

[33:43]

But you have to be strong. Certainly it is challenging. It's challenging to your neurosis because all the time we keep that neurotic inside ourselves and try to dress up ourselves like a salad dressing. If you just take the salad, it doesn't taste good. But when you put the dressing, it makes you bewildered how wonderful that salad is. And I had a good experience with it. So, so one has to... What I was seeing. It's stuck in the salad. Yeah, we have two of them. We have to bring out our raw, raw, and raw neuroses.

[34:59]

We have to bring that out. We just can't hide it and dress it up with all kinds of information and all kinds of salad dressing whatsoever. So you just say, this is real salad, and how do you like it? This is how you teach it. You put it on the dressing. This is salad. In that way, one would never know what real salat is. So therefore, there is no way of working with that situation. So that's how you come with that total openness on the path, where you come with complete openness and present yourself with that neurosis that the Vajrayana teacher definitely, when you offer that neurosis, it's like the most purest offering, you know. There is no hiding at all. There is nothing hidden. There is no deception involved at all. And that's the main thing on the Dharma path. There should be no deception. This is very important. There's got to be no deception. If there is a deception, then it's not a Buddha Dharma.

[36:02]

And it cannot be a transpiritual teaching. So it has to be completely open. And the Buddha has to work it on. And, of course, when you come on the... the spiritual path. You bring the whole stuff with you, whatever those dressings are. And you present it. You say, you know, this is really I am, then these are my dressings. So that's how you present. And that the dressing is already on this salad. So, you know, you say, this is really, I'm really that one, and these are the dressing. So in that way, in that presentation, then the whole offering of oneself is made there, and the doctor, like the doctor works on the operation bed or table, same thing the teacher works on the tremendous mutual purity to each other. Otherwise, if you try to hide, and in that way there is no way of working with it, there is no way of doing it. That's become a very important point. So neurosis, neurosis, the kind of neurosis, the kind of stuff which brings, we bring on the path, we have to understand the day when you started your Woundra practice, the day when you started doing meditation, the day when you started doing Dharma.

[37:17]

you should not have this big expectation or this big fascination of that neurotic fascination that may be all the time that again, now I've completely changed. It's like entering a whole new sphere in the universe that you have been completely washed out and you have been completely changed. You can be changed in one day like that. You can be changed. It will take a long time. It will perhaps take a month and perhaps take a year. years. And if you don't do it, perhaps take one billion years. And if you don't do it that well, then it will take more than that. So you should not come with this big fascination, this big dressing, this big superficial, again on your spiritual path. And that is our expectation. That is our ambition, which all the time presents itself in that way. And we always tend to believe that, okay, now I enter the Dharma, I should do completely well.

[38:22]

And if you see another Dharma student, you say, oh, that person is doing Dharma, and how come it's so neurotic? I'm sorry, that's not the right way of saying it, and sorry, that's not the right way of approaching it. Of course, you come with your stuff, and you just can't get rid of that stuff just in one or two days. It has been a pattern, it's been your whole life situation for so long. It's been a situation and an emotion and a thought which has pervaded in all aspects of your life. And you just can't simply say, that is the Dharma. And that's what sometimes people all the time have that kind of deceptive way of looking to the world, and we just should not look at it in that way. We should understand that we should open up. We should see that all different parts of ourselves, and when we see that we come, we bring this stuff along on the path, that is something we work on the path, and that's what we are taking on. If a person is, nobody, you just get, well, just enter the hospital gate.

[39:26]

You go into the hospital and you spend about 10, 12 days, whatever, and you take the medicine and the doctor operates in you and then you go back to your home and you take good care. and finally you could develop. So same thing in the Dharma, you go to the Lama, you hear the teaching, and then you do a good practice, and then you do exactly, you bring the Dharma into your life, which the Dharma and the person does not become different, so therefore whole behavior become a true deceptive experience in yourself, that is called the experience of the Dharma, where the person and the Dharma is not separate. And that's very important. So something one needs to understand and something one needs to work within one's level in every situation. And you need more patience and you need more space and you need more discipline. You need space, discipline and patience. Those are very important. You need space so that you can see the overall situation.

[40:27]

You need discipline because you can discipline when you're aggression and when you're trying to dress up that how they're coming on and you cut it through. And then you need patience because you just can't be impatient that, okay, now I need to cut it up, now I need to cut it up. You know, each time you do like that, if you do it too intensely, then it cannot be that very skillful tool. So the whole thing, you know, it's not just one or two language words. like we did many meditations together, we did many teachings, I've taught many teachings, and then we did a lot of things together. Now when you heard about what that patience means, what that thing is, there's something more deeper meaning to those things, but simply to put it in a way, a discipline and a space and a patience is a very important requirement. And it's something like a gem. You know that that dressing is the main deceptive. You know that when you start to believe yourself not as the salat and try to believe that you are like the French or the Italian dressing, you have a big trouble, isn't it?

[41:34]

There's something wrong in your way of system of thinking. When you just say, it's a taste that you are the raw salad, then you're fine. And then that seems to be our basic problem. And that's what the Dharma would make you feel that way. It will introduce you. The whole path has to participate and has to be understood like that. Okay, so now, So, as we said last time, the most important thing, working with that mutual purity, working together without any deception, without any dress-up, and the whole thing is open there, the whole thing is fundamental, the whole thing, there is no neurosis, no hiding, it ever takes place in the Vajrayana tradition, in the Vajrayana.

[42:57]

Vajrayana tradition or the Vajrayana path? No idea, whatsoever. So then one makes that, one makes the respect, one makes the devotion. Devotion to what? Devotion to the deceptive nature, and that is one's essence, fundamental nature. And that fundamental nature, where do you understand it from? Through the Lama. So therefore the connection of the Lama becomes important until the ati level, you reach the ati level. And once you reach the ati level, then there is no dualistic separation. You are set on the teacher. There is no such thing. At that time, there is no... But still that moment of the ati level, the whole experience is there, and that whole experience of the teacher and the student working together in that open way is like a more skilful method. So being on the skilful method, one develops a tremendous devotion. Seeing the teacher as the embodiment, three times before... Seeing the teacher as the three roots of the Lama, Yidam, and Dakyani, you know, these are all Vajrayana technical terms, and these are all Vajrayana meaning of the mind itself, and therefore we completely surrender ourselves.

[44:07]

Surrendering means not in that superficial level, but surrendering means just showing the rajas, showing our rajanation, showing our ruggedness, showing our rawness, you know. Showing the runner, presenting our neurosis just like that, that is like the surrendering. And that is the true form of devotion. The true form of devotion doesn't mean that you come with a beautiful smile and then dressed up yourself with all kinds of emotional and different kinds of way of approaching. That's not called a true devotion. True devotion, when you completely open yourself and just be very direct, you know, that is a complete, the true meeting of the true powerful mind can take a very strong impact at that moment. It's like the whole thing can come to one point because of you. All you can understand. It's a very powerful meeting all the time. during Dujum Lingpa's time, one day, as he was always putting the huge sword on his body here, and then one day, one nun came from very far away place, and she came to receive teaching from Dujum Lingpa.

[45:14]

And then, but took out this sword and said, what do you want? And she said, tell me whatever you want to do. That's the way to hear teaching from you. And then he smiled and he said, if you are direct, you are good. So something like, you know, the simplicity, the directness, the rawness there, that's really the important thing in the Vajrayana. There should not be any kind of hurt. and one has to be at the same time, you should be also skillful. Because, you know, sometimes if there's like 100 people or like 20, 30 people, you also have to be... Of course, everybody wants to be a... I didn't mean that, you know, when you start undressing yourself, then if I really said, please show yourself undressed, everybody would be screaming, you know, whatever, something or... We don't have to do that, but we completely open ourselves and... communicate from that open path, from the openness, and with the truth, with the precision within the openness.

[46:19]

That's the important point. So, then a mind-to-mind initiation, a mind-to-mind understanding of the fundamental truth can be developed and can be experienced at that moment. So, relating on that work, So first we pay the supplication in the Wondra practice to the teacher, as I explained before, without really considering that, then the whole path doesn't become powerful. The whole guidance, the whole strength and the whole inspiration Your whole understanding is the inspiration of your essence, and that is your teaching. Your teaching and the inspiration of your wisdom is not separate from that.

[47:21]

So from that point, first one thing, supplication and devotion, and then Seeing oneself. Now after seeing that, one opens oneself and sees what is called the hundred different darkness. The hundred different darkness is one's own losing, being spread out in the hundred different darkness, which is extremely fearful and all the time is like walking on the edge of the cliff. When you walk on the edge of the cliff, you could hold on, break your legs, break your arm, and break your whole body, and you could be dead. So I like that kind of experience. One walks from the suicide experience every day. from morning, to afternoon, to evening, to night, to day and night circle, the whole phenomenal circle of day and night. It's like a complete, it's like a big, what do you call it, a great cycle. It's like a big fear all around, a confusion.

[48:23]

The cycle made a confusion, a big fear. One was involved in the wars, would complete the circle through the day and night cycle, in this, you know, the three four years, in the spread. There is no sense of freedom. There is no liberation. We constantly suffer. We are injured by that. So now, those who want to liberate, or those who want to be free from that kind of tremendous fearful edge, cliff of society, experience, don't want to quickly overcome that kind of situation. So here, it says the teaching is given from . On the given path, on the way to the given path, on the peaceful garden.

[49:27]

This is a poetic metaphor. Peaceful garden. It doesn't mean that when you open your eyes you don't see a peaceful garden. It just means that when you're able to see your own true nature, it's like, say, a peaceful garden. Peaceful Garden is like a beautiful place, like, or we could say, like, you will be, you will not die, like, on a beach for Kalifornians. We could see a beach, we don't really like it, and we remember that, you know. So it's like saying, beach, for the Tibetans, it's like a garden, and for Kalifornians, the beach. In Tibet, there is no ocean, so there is no beach. There are some lakes, but you can't take off your clothes and take a suntan. You're just frozen to death. So they would like to sit warmly in a beautiful garden with some flowers. So I call it the whole Dharma speak in our language.

[50:31]

So from that point of view, for giving the bread of the beach life or the giving the bread of that beautiful garden. Of course, I didn't mean the Californians don't like garden. We have beautiful gardens too, the Golden Gate Park. So... So that is life. Now, Og Jung is giving the breath, which I taught last time. Giving the breath is a very important version of the teaching in Buddhist teaching. It is a whole thing relating with our experience of the life. Giving the breath, or breathing the breath, as it's called. Breathing the breath or giving the breath. When we're stuck with our fear, it's called holding the breath. So our whole experience becomes very fearful. We cannot breathe at all. We've shrunk into like a small being. It's like shivering. You go to swim in the ocean and it's so cold that you completely get shrunk.

[51:32]

So that is like holding the breath. There is no experience of joy. There is no experience of going beyond. Going beyond doesn't mean that you have to go to a trip of going beyond, but just simply that you do not experience the whole thing there. You just get caught. So you're holding your breath. And working directly with our mental experience, that's holding our breath with our thoughts, where you get stuck with particular thoughts. Holding your breath with particular concepts. Holding your breath with particular emotions. So a person constantly gets beaten up by those thoughts and emotions. That is like holding your breath. You cannot even breathe. and basically heart attacks come from an experience of holding their breath. People have a tremendous overwhelming experience of some kind of situation that they feel about, they think about something very strong that happened, accident or something, or they lose their whole money, or they lose their whole property, or someone very dear to them died, something very overwhelming situation happened,

[52:37]

Then a person holds to the bread. The whole thing becomes claustrophobic and then one can fall down. And if there is no doctor, one could die. So similarly, the whole samsaric experience is holding to the bread. We are completely stuck all the time with concepts and emotions. So there is no humor, first of all. We might think the enlightened mind must be very serious. The Buddha is sitting very seriously. But Buddha has the most humorous mind. The Buddha has the most open mind because Buddha can see the whole thing there. The whole little things what we are trying to do, deceive ourselves, deceive other people. It's so funny sometimes. And within that humor, there's a great compassion also at the same time. Why are they doing that? Why they just can't sit there properly or whatever? So there's a sense of that vision and a sense of that thing both come together. So, Og Yong means giving the bread. Finally, you're able to breathe the bread.

[53:38]

And in meditation, when you really come to experience that situation, you can feel that your whole body becomes relaxed. You can feel that when your mind started to open and that you're not holding your breath to a particular situation or whatever that concept or whatever the emotion is, you can sometimes experience, it's called Lu Xin Jiang and Sen Xin Jiang. Lu Xin Jiang means the body being, absolutely relax, relax and lack of acrobatics. The acrobatics is very, very flexible. And Sim Shin Jang is called the mind being absolutely open. So basically, that is Lu Shin Jang and Sim Shin Jang is a way of presenting, but from a meditation state, the person feels absolutely And it's not only in a state of meditation, but in a post-meditation too. Something you can experience sometimes that you're breathing even in your ribs.

[54:39]

That's the kind of experience you get. You're breathing through your whole thing freely. There's a whole oxygen. The whole world seems to be cherishing. There's a delight in the whole world. You don't see the world always in that depressing, terrible way the way you see it. That kind of seeing the world and experiencing that world in the depressive and the vicious way always comes from the samsaric experience of holding the breath. But the enlightened mind doesn't see that mind holding the breath. It sees from breathing the breath. So when we do breathing meditation, that's one of the ways actually how we dissolve things How we sit and we dissolve our emotion, we dissolve our thoughts, and then we breathe in. But now again, we just cannot really have a free breathing meditation. That's really hard. Not everybody expects right after that, okay, I dissolve. Okay, I take a breath.

[55:41]

What do I get? Now where is that? Where is that enlightenment? So you're again holding your breath. Again, you're holding to one concept. You're getting stuck here. You're getting stuck there. There doesn't seem to be any open. So, that's why please do a lot of meditation. That's what I mean. You really have to do quite a lot to break through that barrier. You just can't break it in one or two days. But if you do it over the time, you will definitely see the world from the other side of the coin. We could say the other side. Then you're finally able to see what that breathing meditation can do what that whole breathing of the breath means, that how you do not become stuck with the holding of a particular breath, then you will experience that. So, in order to give a breath, in the midst of the fear of the samsara, where there's tremendous working on the edge of the cliff, or working on the edge of the knife, it's like if you fall down you can cut yourself, that's the kind of experience we get every day, We get tremendous conflict in all kinds of lifestyle.

[56:44]

It's like falling down constantly, trying to wake up from there. Again falling down, your head is broken. Then again you wake up, your arms are broken. Then something happens, something happens. And if you have a little bit of, you find a little bit of security, a little bit of happiness, you have to compromise with this, you have to compromise with that. So that is absolutely just like a vicious experience. That's what Milarepa said. You should read the Bible of Milarepa. It's wonderful. It's very important to read that, what samsara is. So even we get beaten up so much, but still somehow we have very thick heads sometimes that we don't seem to, you know, kind of wake up. So it's very important that when that kind of vicious circle where one is caught up, now one is, where does this whole viciousness arising? It's arising from a tremendous superficial.

[57:44]

It's arising from more neurosis. It's arising from more aggression. It's arising from more pride and the whole thing. And there's something, a real challenge for you on the path that you have to be strong. You have to really make the aspiration. You really have to make the dedication in your life that you're really going to cut it through. Otherwise you can't, you know, you can make it today, you can make it tomorrow. It's not going to end up itself. It's a whole bewilderment of intangibility. The mind is intangibility. It's a whole bewilderment of intangibility. Then you seize the intangibility into tangibility. That's called deception. So therefore the whole experience of that confused samsara experience is manifest. So giving the breath, so dharma is the giving the breath where a person can breathe in the midst of this samsara. and here the meaning the whole teaching which explains on the whole level of our emotion of our thoughts and working with the samsara experience from all levels of fear to everything explained here in a very profound

[58:59]

And on a lam zang means a path of goodness. I don't know the whole language terms in time. All I can interpret it, lam zang, is like a path of goodness where there's no deception or no hiding. The whole thing is direct and naked. Rab salman's clarity is the whole thing is radiates with the goodness of the path without any hiding. The whole thing is clear there. So, therefore, turning on the light of this great teaching, the precious teaching, may this composing be a benefit to all the beings and be very gracious to all of them. Now, the whole teaching here begins how to hear the teaching and how to receive the teaching and how to practice the teaching.

[60:22]

The whole working, the whole equipment is introduced on the Vajrayana practice. So the person who has good equipment, understanding of the Munda practice, can definitely work with the higher levels of Yoga Tantra, Anuttara Yoga Tantra and Mahamudra level to the early Yoga level. So, now first of all, in ancient times, in ancient times, During one time when Buddha Shakyamuni was giving teaching, this is an example, you know, it is a very profound message. Buddha Shakyamuni was giving teaching, it shows that how the Vajrayana teaching and the whole teaching on the path has to overcome that pride or neurosis. Because that pride in neurosis, that pride builds the whole neurosis.

[61:23]

And again, the whole superficial, you never see your true fundamental nature. And that's something we all, in so many different ways and different forms, that we try to dress up ourselves and we try to keep it in that way so that we never become open And the whole situation at this point seems to be that your mind is absolutely orientated into that kind of superficiality. And there doesn't seem to be any true sense of communication. The whole communication seems to be very political. The whole communication seems to be very, you know, something... There's a lot of hidings. Each evidence, there's a lot of hidings. There's no openness. We talk about openness, but if you really look deeply into that openness, there's some kind of There's a lot of reservation. There's lots of things which you are saying in this way or in that way. And there's a lot of pride. There's a lot of trying to keep your name, your fame, your ego.

[62:24]

The whole thing, we are trying to work with the whole superficial. And that's been a really, a very, we need to have the power to cut through the whole superficial. And that's the really deep work of the Dharma. And one of the examples is, one time there was a practitioner in Tibet, and then his patrons came to, usually his food was brought by the daughter and the mother, and he was retreating up in the mountains. And then one day he heard that his patrons were coming to see him, And so when his patron was coming to see him, he thought, oh, now my patron is coming to see me, I should clean up my whole altar. And, you know, he dressed up kind of nicely and he kind of made the whole thing look very clean and very neat and make it look very pure and very curious. And there he was sitting, perhaps he was trying to do some mantra or he was trying to do some meditation, whatever, you know, to make it a little bit more dressed up.

[63:30]

And then his patron came, and just before he was about to come, and he realized, wow, what I'm doing Dharma. I've been again caught into the neurosis, again been caught into the deception. There all these years my patron is supporting me for my Dharma, and here my patron is committing coming and here I'm making the hole again I'm deceiving myself and completely this is really the wrong thing he went to the kitchen grab a handful of ashes and threw everywhere on his altar and on his place everywhere make it dirty and then when his pattern came You know, he looked at me and he said, well, that's very, you know, and then later he said, well, today I really did something very interesting. You know, my mind really got into superficial state and then I tried to clean up the whole thing. and make it look so beautiful. And it's just a deception. You know, I've been, again, my whole clinging, again, trying to destruct my own pride, destruct my own ego.

[64:38]

And therefore, I just put all these ashes. And his patron really got a tremendous devotion at that time. That's been a true practitioner. And that's how, you know, we have to really integrate that in our lives. So if you do one time, if you do two times, you will definitely find a very profound experience in your life. I'm really telling you, you will really find a very profound experience in your life. And this you have, you know, most people have hardly ever done it. Each time when we face a situation, we resisted it. We tried to justify that we are right when the other person is wrong. All the time. We have never, ever have tolerated We've never given a space, we've never ever done according to the Dharma, according to the true sense. All the time you blame it to the other person. All the time you are the Mr. Right and Ms. Right, whatever, and the other person is the Mr. Wrong and Ms. Wrong all the time. And what kind of enlightenment can we get with that kind of perception? And perhaps sometimes you are right, perhaps sometimes the other could be wrong, but all the time cannot be like that.

[65:44]

You know, so something one has to be very, you know, one has to be very honest. It's very hard to become honest with oneself. One who can really be honest with oneself is the Bodhisattva, who can really have the courage to look at it. It's very hard for a mind from the beginning to have honesty to oneself. You have, everyone thinks that you are the most honest, but when you really look into it, there's a lot of mess, you know, into your honesty. Your honesty has quite a questionable honesty, or what honesty is to yourself. And so therefore, once you're constantly caught from one situation to the next, and all the time, it's a deceptive experience. So do it. Do it. Don't be afraid. There's nothing wrong. You may, you may, you know, the worst thing could happen to you. You may have experienced someone could scold at you and you don't scold it back. But at that time, when someone scolded you, you really bring your sense and... When you cut your pride and you cut the whole aggression, the whole dressing up will dissolve, which is the fantasy at that time.

[66:53]

And therefore that fantasy is liberated, your karma is liberated. But we don't see that. The moment someone reacts to us, we just... through all kinds of furious situations. So it's very hard, very hard to become free. No way of experiencing a stainless mind. Always the mind will have a stain. And you can see that in your past history. You have the book right in front of yourself. You don't have to go and find a book from a library at all. Just see yourself. Which situation has made you stainless? Perhaps you say, okay, I'm going to another place, I'm going to, you know, feed myself well, I'm going to feed myself clear of the whole mess, and we take a vacation. But then when we look at that person, again the whole thing happens, you know, and we think about the situation, again the whole thing. And that's not how we can become free from this dressing.

[67:55]

We cannot become this deception. One has to be very practical. So you have to integrate, and when you integrate one time, two times, three times, you're not the loser. You do not become the loser. Bodhisattva is not the loser. Bodhisattva is the true sense of one's fundamental nature. One can see oneself. But who is the real loser is oneself become the real loser because you have become the victim of the situation. You have become the victim now. And whether we believe it or not, one is the victim at this point. You know, you can just see how yourself, how clearly you become the victim of the whole situation, of your whole phenomenal experience. That every day we keep on, and then not only that, we keep on building up. And after that, when you come to this one crescendo stage, or one of those, you know, I learned that word today, crescendo. It's a peak. When you reach to that crescendo stage, then you could do something very crazy.

[68:57]

When you build up the deception, when you reach a crescendo stage, you could do something so terrible that you could create a karma like a web that you could never know what kind of web it is, what kind of poison it is, what kind of thing it can create to you. It can completely suicide you. Nothing form in different ways. There are many suicidal ways in different forms. And also, like a tremendous victimize. So therefore, so therefore, it's very important to bring the Dharma into our behavioral patterns, into our life, and there is a tremendous understanding. You can see that now, for the first time, you will get confident in your life, that how you can deal with your life, and how you can see the world in its true way, and how the world is something not that depressive, and not that limited, aggressive, and not that limited, and erotic, all the time you have to express and reflect back to yourself.

[70:02]

Something you can overcome there. That's a very important thing. And then you will finally understand what the real Dharma is. But if you're never going to integrate these things into your life, you will never understand what true Dharma is. Because you just live in a theoretical level. And that's not really the thing. And one of the reasons why I said to you, everything to your wound. practice, do your meditation, you will come to a point to understand something far more than what you're just simply reading for a half an hour or, you know, meditating for a half an hour. There's some kind of deep opening that will take place in many different ways, in many different forms. I just can't tell you in this form or that form, but it will be on many different levels to yourself. So then, as going back to the original, going back to the previous talk when I was saying about the whole dressing up, now the Vajrayana teacher would not accept the student who is not willing to cut the arrogance, who still is living in the fight.

[71:07]

So even during Buddha's time one day, there was this... lady who came to receive teaching, who came to receive teaching with all the jewels and ornament. And she was dressed up in all the jewels and all the ornament. And then she didn't came up with a complete openness, but she came to show that how wonderful she has and how beautiful she looks. And, you know, and so all kinds of things she has. And then, at that time, there was Buddha's attendant, Ananda, and Ananda told her, you know, perhaps you should go and change your dress, otherwise, you know, you would not have the opening in your mind. Your true communication would not take place because you would be caught indulging while the whole teaching is getting received there.

[72:11]

You would be thinking, you know, oh, how interesting, you know, what the other people might be thinking, you know, or maybe I should... It could be like it is not a real thing happening there. Then it could be just like, For your own self, it could be indulgence. For the others, it's like a complicated mind. So it doesn't mean that one should not have those things, one should never be at those things, but when one comes to hear the teaching, one should have a complete openness. No matter what you wear, it doesn't matter, but come with it. pure openness, and just be there within the opening, so that you become like a pure vessel, and the whole Dharma can continue that vessel. That's very important. Because if you come with that pride, you come with the arrogance, that's not the true way of approaching the teaching. And in that way, you don't hear anything. It's like a container with a hole. A container with a hole that we can pour it, pour and pour, and the whole thing will leak out all the time.

[73:12]

So there's no point in that. There are three main faults on hearing the teacher. Not being present there while the teaching is given, your mind is wandering all different directions. So you don't get any benefit with that kind of situation. And while the teaching is given, you know, you're just kind of taking it very lightly, oh, this, [...] and then again it's like a leaking, the whole thing is leaking. Or if while the teaching is given, you're not completely opening with a true devotion, with a true openness to the situation, you're not in that situation, you're just being, either you think, oh, I'm better than this, I'm better than the teacher. Or he doesn't know that. He doesn't know how to dress while I know how to dress. It's your whole thing. You're trying to bring up your prejudice and all kinds of stuff.

[74:13]

In that way, it's called the mind being... mind will mix with neurosis. It's like a poisonous thing, because if there's a poison, a drop of sour milk can make the whole milk sour. And one should have patience in human teaching, he says. That's a very important occasion. Whether in a practice also. In a practice, when we do practices, now, until I do not finish my practice, may the thundering and lightning come on top of my head. May the earth falls, or may the whole, there's an earthquake, or the whole mountain fell over, or the whole showering and thundering, I'm not going to move from that place, you know. That kind of determination, that you need to develop that kind of attitude so that you can succeed. Otherwise, you know, you're just there for a little bit, you know, and today you are kind of interested, and tomorrow you're not, and then just do a little bit.

[75:21]

I mean, that kind of attitude cannot make any successful. We need discipline. It's very important. Every day, you know, when you hear the Dharma, you hear the Dharma. When you do the work, you do the work, for instance. Everything needs discipline. I'm not trying to make up all of you into a militant kind of style, but it's definitely, we do need some sense of discipline. It's very important. And there, discipline can win. Discipline has a success, and without a discipline, there is no success. The whole country can go up with a discipline, and the whole country can fall down without a discipline. The whole society can come up with a discipline. The same is on the spiritual path. The whole thing can come up with a discipline, and the whole thing will not succeed without a discipline. And that discipline doesn't mean that you have to stand up and line up and move around to the east and west. like a military, but that discipline requires a skill, a vision, that how you integrate that particular situation with that particular vision, and understanding, basically, that we cut through our arrogance and pride, and receive it properly, with devotion,

[76:27]

with gratitude. It should not be taken just like, you know, there are many points, because it is for one's own benefit. So if there is a tremendous respect for, and then you can really work that out. Your neuroses are not there. When you kind of see that as, when your respect wanes, then the profound dharma would not work. Because then the whole neurosis will start coming up at that point. And then again you will start, you know, having prejudice. It even says that if you look, stare too much, think too much, and even the stone will start to move, you know, and things like that. Even the Buddha Shakyamuni himself come, you must start complaining, he is a little bit too hair long, his hair is a little too long, all those funny hairs he has on his top of the head, what are those, you know, Those are not a fashion today. Or perhaps, you know, some artists might get very fascinated. Well, that looks very interesting, perhaps you should have a hair like that, you know, like Buddha, or whatever.

[77:29]

There's a lot of prejudice, and those prejudices are not important. Those vaccinations are not important. What is important, you come with openness, and you work with openness. Work with what is there. So the whole situation should be very skillful so that we do not create a situation which can be confusing to one another. And the mind should be without any concern. It should not be for fear. Not particularly in Dharma teaching. When a person hears the Dharma teaching, Dharma teaching is not, if a person, there are very important attitudes when one comes to hear the Dharma teaching. And it's very important how the Dharma teaching is given and how the Dharma teaching is given by the teacher and hear by the student. Very, very important. The Dharma teachings have to be based very carefully. It's one of the most precious gems.

[78:30]

And it's one of the very important guidance it requires over there. So if the student approaches the whole Dharma and the teacher who is giving the Dharma with a true approach attitude, then it is very productive for you. But if you approach in the wrong way, you're never going to cut that deception. Maybe you will have a little bit more information and you could sell that information outside. And that's the only thing you could do. Or you could try to show the world that you know something spiritual. You could, as I said, you could start writing your spiritual biography that you have met this teacher and you have met that guru and you have this experience and you have that experience and that, you know, and a true Vajrayana teacher would not tell that. But you could start doing that for yourself and to a confused world, to some other confused people you can show that, you know, that you have done this and you have done that but that is not the right So a student should come with an attitude.

[79:35]

Seeing oneself as a patient, very important, number one. Seeing the teacher as the physician is very important. And seeing the teaching as the medicine, that's important. And then one cell, and the teaching as the medicine, teacher as the physician, and one cell as the patient. Those are very important attitudes for the class. Then you can really work there. But if you see yourself, there's an approach of the hunter-style attitude on the teaching. And basically, the most education in the university and in the college today is basically a hunter-style approach. And definitely, that's what the samsaric education is, after all. That's the whole difference, the samsaric education. And Dharma education is absolutely different. The samsaric approach is, you are like the hunter, The teacher is like the deer and the teaching is like the musk. So what hunter is interested? Not in the deer. He's interested in the musk. So you kill the deer and you take the musk.

[80:40]

That's the wrong approach. There is no realization. Because the whole Klingon The whole grasping, the whole fantasy, deception is still, you're bringing it. So therefore, one has to, one has to completely amend, train oneself, change that kind of attitude, change that kind of motivation, and come to a motivation, and have a respect for where the teaching is being given. Because it's extremely hard to hear the true, true, true teaching. It's extremely rare. So when you hear it, you kind of, to respect, you do not bring it up. you do not bring your mess, you do not bring your whatever those, you know, unnecessary stuff which we don't need at all, all kinds of deceptions, all kinds of dressed up we don't need, you come with a tremendous true way. That is the approach of the Dharma. And on that basis, then the whole Dharma will be protected. But if you come with the other attitude, it's extremely bad, it's extremely delusional.

[81:44]

It's something, you know, which we should not let happen. And it's a danger. When that happens, the whole teaching will degenerate. When that happens, the whole world will degenerate. Can you imagine when the Dharma starts to become degenerating, what is left in this world then? There is nothing left. Just think about yourself. Tonight you can go and think that when the Dharma becomes degenerating, what is there? Just look at our system of how the whole thing is happening from all levels. Then what could be left? So we should not let that happen. It is our responsibility. What an enlightened society and enlightened world we can make and we can leave behind to our future generation is up to us. And it's our responsibility right now. And whether you can make it fully or not, but you can certainly contribute partially to the whole enlightenment, to the whole situation of the world on different levels. So it is something we need to think it carefully.

[82:45]

So you do not bring that kind of, you know, wrong attitudes in the Dharma also, seeing oneself as the, like every day, you know, There's kind of the teaching as the mask. And the moment you get the mask, you don't even, I mean, you don't even care what happens to the deer. Whether it's been eaten by a lion or been rotten on the ground or been stabbed over by a car or, you know, eaten by rats or mouse, whatever. That kind of attitude is extremely important. the worst kind of attitude. And why the whole, our whole world today, so much, you know, in our society, look at in this country, you know, a lot of things happening, the degeneration of Kali Yoga, Dark Age is manifesting, because there is no trust now, you see, there is no... openness. One doesn't say that I'm the salaf, everyone starts saying I'm the French, I'm the Italian, whatever. And because of that kind of relationship we have problems with our family, we have problems with our world-to-world situation, we have problems with our society, there's no trust in the society, there's no trust in the country-to-country, there's no structure in our relationship with our partners, with our friends, everything in the teacher and student relationship is just a big mess.

[84:05]

It's tremendous chaos. It's terrible when I particularly look, you know, how in the university and college. University is a little better now. They're all grown-up people, but they live, you know, they're beating their teacher in school. What else is left there than, you know, the day when you come and beat your teacher and, you know, it's starting to see all kinds of... negative way, then what else there is left? There is nothing left. And how they can be at peace? The teacher is the one who teaches you to be at peace. And if that is not understood, even in an ordinary level, it is very important. Now, personally, myself, the way I related in my life, I have many teachers, I have Catholic sisters, they're some of my school teachers, and I always respect them as one of my, not as a spiritual teacher, but as a teacher. They're not the teacher who can show me the enlightened way, but they're a teacher who has at least taught me something. So I always respected them through that point.

[85:07]

I would not even imagine to beat them up. I would beat them up. Even where there is a bardo, I should be there to help them. So it is something one should always see the world in a positive, bodhisattva attitude. So in that way there can be peace and harmony, and there is an environment. And that seems to be declining. So same thing. Now when we begin the spiritual practice, from the beginning, don't make a mistake. From the beginning. If you make the mistake from the beginning, the whole path you would not understand. So therefore... Don't make a mistake for your own sake, for your own benefit, for the benefit of your happiness and for your environment. You have to understand clearly that you are like the patient and the teacher is like the medicine and the teacher is like the doctor, which is very important. Completely at that time tell them this is your heart and this is your lung and the doctor also operate, and the medicine's antidote is given wherever the injury is, then it has been healed.

[86:12]

It can be worked. It's the right way of approaching. Of course, it doesn't mean that, you know, it just doesn't mean like the ordinary way of approaching to a doctor. And today, doctors have to have very high insurance because people sue them a lot. So basically, something very importantly that we should have that kind of positivity. In relationship with the teacher, in relationship with the whole world. It's not only the teacher. Teacher is your main inspiration. It's like the mirror to your world. And if you can work with that mirror carefully, then working with the rest of the world is just, you can forget it, you know, if you cannot work with that mirror. So therefore, one can do it through a positive and the right way of approaching it. And, um, And when the teacher, you know, someday you may become a teacher.

[87:18]

But it doesn't mean that your aim is to become a teacher right now. Your aim is to become, find your own groups, find your own state. That is your aim. That's your main aspiration at this point, and that is your main goal at this point. Your goal is not that you hear this teaching from me, and then you become famous, and you become a scholar, and then you can start going and telling the whole world how wonderful you are, and you can do this and that, and you know this and that. That's not your aim. Your aim is just that you start undressing that French style, that Italian style. That's your main aim. And that's true. So therefore, At the same time one does make aspiration because you will be working in the society and when you work in the society you can be like a teacher. It doesn't mean that you have to have the name of a teacher but you can explain the problem, you can work, help people in your situation in which case it is like a teacher.

[88:24]

You show a guidance, you teach something to somebody, you explain something to somebody. So whether you do not call it word teacher, but on a subtle level, you're explaining, showing something to somebody. So when you show that way, you should always have the attitude, I'm not showing that for my fame, I'm not showing that for the name, I'm showing that so that they can have the eye of the truth, you know. the eye of the truth. It's called the eye of the Dharma, the eye of the truth, the eye of the disciples' nature. That is what I'm trying to show. And may it illuminate the wisdom inside yourself which cuts through the discernment. And so the Dharma may live longer, giving the message to the other, it will live longer. And if the Dharma lives longer, truly, for my own experience, if the Dharma lives longer, you know, there is a benefit to the being. That's it. I do not want the whole world to be converted. In fact, whether they do a practice or not is to their own fortunate, you know.

[89:25]

is for their own benefit. It has nothing to do with each and every person. It has nothing to do with me. If you do your practice, it is for your own benefit. So one should have that responsibility. Seeing that every being is suffering, there is a tremendous effortless compassion Bodhisattva has, cannot stop at the same time. The Bodhisattva is not a rootless person who said, oh, I don't care whether you get a lot or not. The Bodhisattva has like a... extremely powerful compassion which can never be stopped. It's just like the love of the mother is like that to each and every being that we bodhisattva love to beings like that. Each and every being, the mother has a love tremendously powerful like that codified by bodhisattvas. So therefore, that if the dharma live, dharma live means Dharma doesn't... Dharma is not coming in just one language or two. Dharma doesn't just necessarily has a limitation with the Dharma, you know, by explaining it differently, explaining it from a karmic level, explaining it from a... Being in the karmic cause and effect to the highest at the yoga level, you know, that we can preserve that, we can keep that, particularly, as I said, the re-teaching of the Vajrayana will remain until the next Buddha Maitreya comes, so that...

[90:47]

For whom benefit? For every being, don't swear it. So that kind of attitude you should hold when you teach to somebody so that it can be benefited, it can be transmitted. Transmitted means you do not become powerful something that somebody else doesn't have and you have something very special. That everybody is wonderful. Everybody is equally safe in the Buddha nature. There is no difference between everybody. Nobody is weaker and nobody thinks is super in the fundamental state. But on a relative level, Yes, some do have more experience and some do have less experience. You know, on a relative level, there is some of those who are absolutely enlightened and some are not enlightened. From that point, we are working skillfully on the relative level. As I said before, the whole Dharma is skillful. It's a language of skillful. It's a language of human being. It's a way of working with our situation. But the way situation as it is, there's nothing to talk. There's nothing to teach because it is as it is.

[91:48]

But as a way of working that, how to overcome that, that complexity, that is what the skillful talk of the Dharma language can be. And now, at the same time, invulnerability teaching Actually, there are certain levels. I just want to explain briefly on this point, because the main thing, if you have later any particular question, then you can ask me. Basically, there are five certainties, it's called. The five certainty is called seeing the teacher into Sukhidurji, or into one of those Buddhas, Kunzangya. And seeing oneself into bodhisattvas, you can't see yourself into ordinary human beings, you have to see yourself into bodhisattvas.

[92:54]

And the teaching, not ordinary, ordinary deceptive way of communication, the teaching of, not even in a Jnana level teaching, but the Mahayana, Vajrayana level teaching, that's how you have to see. And the time is, the time is, the teaching is expanded not at one time, but the teaching is happening throughout all the time. Now the concept of all the time is called the going beyond three times. Now what is three times actually? Past, present and future is a concept also we live in. When that concept liberates, or the past, present, and future, that concept is called the primordial time, the time of all the time. And that time, and within that time, the fullness, the Buddha-nisha, all the time presents itself. And therefore the teaching presents itself. So therefore the teaching is all...

[93:55]

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