In order to arouse absolute or ultimate bodhicitta, we have to join shamatha and vipashyana together. Having developed the basic precision of shamatha and the total awareness of vipashyana, we put them together so that they are cover the whole of our existence- our behavior patterns and our daily life- everything.

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The ultimate or absolute bodhicitta principle is based on developing the paramita of generosity, which is symbolized by a wish-fulfilling jewel.

Generosity is self-existing openness, complete openness. You are no longer subject to cultivating your own scheme or project. And the best way to open yourself up is to make friends with yourself and with others.

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The Preliminaries, Which Are a Basic for Dharma Practice.

We should maintain an awareness of:

1. the preciousness of human life

2. the reality of death, that it comes without warning

3. the entrapment of karma-that whatever you do, whether virtuous or not, only further entraps you in the chain of cause and effect

4. the intensity and inevitability of suffering for yourself and for all sentient beings

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You cannot become part of the vajrayana circle unless that is trust.

That trust is based on some kind of fear; this fear is part of the natural awakening process of bodhicitta, but it is also a fear of your own inadequacies and shortcomings. Such fear is brought forth here very strikingly, very ordinarily, and absolutely directly.

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Fear, doubt, and feeling of inadequacy are all part of the abhisheka process, but when you experience them, they should be crushed on the spot.

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In Vajrayana transmission, you learn how to give up everything totally, how to completely surrender your body, speech, and mind. You learn how to relate with the teacher, and you give in thoroughly and utterly.

Giving in or surrendering means not holding back anything that you cherish: any personal pride, personal anger, personal jealousy, personal passion, personal ignorance or delusion.

Once you let go of all that , you begin to feel a sense of relief and joy.

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At the mahayana stage, you begin to relate with the teacher as your spiritual friend. In the mahayana, it becomes more joyful to learn from your teacher. You begin to learn how to relate with others, how to relate with yourself, and how to appreciate the world.

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In the hinayana, you become humble. You are learning from a teacher, or elder, someone who is learned, thoroughly trained and disciplined.

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In order to relate with the vajrayana and with the vajrayana teacher, we could say that two things are necessary: a sense of humor, or playfulness, and being generous in offering one’s body, speech, and mind. Giving can mean exchanging something in order to get something back, but offering is sacred in that when you offer, you do not expect to get anything back.

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The practice of devotion is based on three elements: blessing, changing your perception, and nonthought.

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Prostrations allow you to disembody or disarm your arrogance or your ego. Mantra practice allows you to experience your neuroses and to connect with a quality of purity. Having purified yourself, in the mandala offering you learn how to give further, to give everything. Finally you can actually mix your mind with the teacher’s mind.

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We practice the four reminders by having a greater sense of connection with the lineage, with the disciplines that are inspired by the lineage, and with our own discipline.

We begin to realize that we are worthy people, and because we are worthy people, we find that our guru is also a worthy people.

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When we begin to indulge in our habitual patterns or our kelshas, we begin to be hit by all sorts of sudden neurotic attacks; we get hit by all sorts of punishments.

Such punishment results from violating the sacredness of the world. It is the result of not taking care of ourselves properly.

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We cannot avoid karma as long as we have continual thoughts and continual subconscious gossip. As long as we have a liking-and-disliking state of mind happening all the time, we cannot avoid karma at all.

But we can prevent sowing further seeds of karma altogether by realizing that there is a level where karmic seeds are not sown, which is the nonthought level. That is why we meditate.

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In this world, all inhabitants are impermanence. In particular, the life of all beings is like a bubble, death comes without warning, this body will be a corpse, at that time, the dharma will be I only help, I must practice it with exertion.

We cannot cling to our ego all the time. Shunyata, or emptiness, means that there is no real substance to hang on to. Everything could be and would be and should be subject to decay and change.

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First, contemplate the preciousness of being free and well-favored. It is difficult to gain and easy to loose, now I must do something meaningful.

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We begin to become workable when we finally accept ourselves. We start by giving up our spiritual shopping and by taking refuge in the Buddha, the dharma, and the sangha.

We begin by synchronizing our mind and body through shamatha-vipashyana, and by developing friendliness to ourselves.

Having begun by paying attention to ourselves, we then find that others are also important. So in the mahayana, we develop compassion by means of tonglen practice and by working with the lojong slogans. We relate to both relative and absolute truth, and we realize ultimate bodhichitta.

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Because of the devotion, trust, and appreciation of what you have experienced already, you begin to realize an additional mandala: the mandala of the Buddhas. This mandala actually extends over or permeates all other mandalas. With the buddha mandala, you begin to experience sacredness everywhere.

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The secret mandala is quite simple and straightforward: it is the idea of transmuting neurosis into wakefulness.

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The inner mandala is based on working with or overcoming the kleshas. But when we talk about overcoming the kleshas, we do not mean throwing them out the window or getting rid of them. Particularly in vajrayana tradition, we do not get rid of anything, but we work with whatever arises and whatever we have. We use such material as the kleshas; we work with them. The kleshas are regarded as the fuel for attaining enlightenment.

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When you experience total sacred outlook, there is no grudge against any situation and no overindulgence in possessiveness and wanting. Physical existence and the forms you see in the outer world are seen as the heavenly realm of the deities; speech is experienced as mantra; and the psychology of the world is experienced as awakened clarity.

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.Shamatha-Vipashyana is also known as the combination of emptiness and skillful means. Emptiness is the Shamatha process of eliminating mind’s occupations and preconceptions, slowly removing them altogether. “Skillful means” refers to vipashyana awareness, which sees all the possibilities of the environment around oneself.

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Self-arising wisdom has two qualities: it is free from speculation, and it is unchanging and therefore spontaneous. The experience of self-born wisdom, or the awakened state of mind, is the transmission you receive from the teacher when you receive abhisheka. That is when your superficial ordinary mind ceases to exist, and therefore your further ordinary mind becomes powerful.

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Mind needs to be protected, because mind is capable of jumping to conclusions of all kinds, but the heart is always pure. Cultivating that tender heart invites quite a lot of pain. It is like a young child growing up; a young child experiences all sorts of pain, including diaper rash, and that is all right.

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Both vastness and profundity are mind’s creation; they are your mind’s creation. Profundity means getting deeper, so that you can cut the thickness of stupidity. Vastness means that you can expand, so that you can go beyond the territoriality of possessiveness.

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First come emptiness, or shunyata. Shunyata is the emptiness of dualistic fixations of any kind. It is also the emptiness of oneself and of one’s basic core of bewilderment. Understanding that quality of emptiness, or twofold egolessness, we begin to develop a quality of brilliance.

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The willingness to be groundless could be called the seed of being outrageous in a tantric way. In other words, you are willing to let the threat to security break through. Unless there is that kind of bravery, you are not apt to hear the vajrayana teachings.

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Both vastness and profundity are mind’s creation; they are your mind’s creation. Profundity means getting deeper, so that you can cut the thickness of stupidity. Vastness means that you can expand, so that you can go beyond the territoriality of possessiveness.

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Not all emotions are conflicting emotions, or kleshas. However, emotions are tricky. Emotions are also quite prone to being grasped, and they could flip into the lower realm of emotions.

With kleshas, if a nondwelling quality is there, that nondwelling is their transformation into wisdom. By nondwelling, you are overcoming the kleshas altogether.

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The willingness to be groundless could be called the seed of being outrageous in a tantric way. You are willing to let the threat to security break through. You do not need any compliments or confirmation, and at the same time, you are willing to relate with the messages and directions that come to you.

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