In the Vajrayana, the expression of the wholesome attitude of devotion comes from the space before the first thought; it happens before the first thought.
From that, loyalty begins to develop. Loyalty means having a sense of oneness with that openness.
In order to experience the true form of vajra existence, that you are already buddha in any case, you need two aspects: Ku and yeshe.
Ku is kaya, as in dharmakaya, and yeshe is jnana. Kaya and jnana cannot be separated: existence and manifesting always happen together, like positive and negative electricity.
When we let go of grasping and fixation, we find pure ground, which is all-pervasive and spacious. It is firm, not because there is a reference point, but because there is no reference point.
The realization of nonreference point is connected to being without hesitation. It could be called lucidity.
We begin to catch a glimpse of what is known as the threefold vajra nature: vajra body, vajra speech, and vajra mind.
Yeshe is that which is free from the habitual patterns of ordinary mind, or sem (that which project to other), and from yeshe there arises what is known as insight, or rikpa.
Rikpa is a clear way of looking at a situation, a kind of build-in perception for yeshe. It is also a seed of prajna, although prajna operates more in relationship to other, and rikpa relates more to yourself.
With rikpa, you are your own disciplinarian, so you do not stray.
Rikpa is the basic approach we are trying to work in order to maintain or get in touch with yeshe(free from habitual pattern of ordinary mind).
In order to realize yeshe, we have to realize prajna.
In order to realize prajna, we have to experience vipashyana.
Vipashyana gives us a quality of gentleness, so we can do not become too hash adn clever and we do not stay in the higher realms alone. It brings us down to the level of compassion and softness.
Yeshe is all-knowing, and prajna is the communication system that goes with yeshe.
Prajna enables you to relate with your world altogether. Prajna and yeshe happen together, simultaneously. Prajna is like the limbs, and yeshe is like the body.
The experience of sacredness begins with fear. It begins with your resentment, fear, uncertainty, and your feeling of being unable to understand- but you give in to that.
There is both fear of fear, fear of walking into the sacredness.
Physical existence or body is the first gate;
Speech or intellect is the second gate;
Consciousness, or mind and memories, is the third gate.
Your body, speech and mind are regarded as a sacred and holy environment.
Expanding or opening up, body, speech and mind. With trust, faith, and devotion.
Through devotion, you can let go of resistance and aggression and grow the seed of buddha nature.
Aggression is thinking that your world is right and that others are wrong. Aggression comes from not having developed enough awareness in relating with your shamtha-vapashyana practice.
Awareness produces gentleness and softness, and because awareness is not regarded as labor, all sorts of things develop: compassion, then sacred outlook.
Seeing confusion as the four kayas is unsurpassable shunyata protection.
Vajra mind means experiencing everything as shunyata protection.
Whatever you meet unexpectedly, join with meditation.
Speech is that which acts as pulsation between body and mind; it is what joins mind and body together.
When unexpected situation occur, join that with mediation, or sacred outlook.
When the world is filled with evil, transform all mishaps into the path of bodhi.
You are willing to relate with physical situations and obstacles.
Vajra body deals with questions about how to relate with environment.
Sacredness is self-existing because in a healthy situation, if things are as they are, then there is no unwholesomeness involved.
We develop an understanding of what is call sacred outlook, or the awareness that all phenomena are sacred.
This understanding stems from the experience of mindfulness-awareness practice.
It is one piece, which is precise and good, healthy and wholesome.
Skillful means and knowledge are working together inseparably. This takes place by understanding sacredness: sacredness of vision and form, communication, the world, consciousness and the mind.
By joining knowledge and skillful means, your body, speech, and mind can be coordinated.
Letting go is relaxation, but it is a painful process as well. It is the tearing apart of your heart, tongue, and eyes, but at the same time it is pleasant. It is not a bad operation because nobody is at home, and there is no home; you are floating in space. That is why you can actually get into such a situation, why you can actually jump in. Nobody is there to jump in, but at the same time, there is a reference point. Ultimately, there is nobody, but we still seem to have somebody there.
Light and warmth are connected with the idea of being true to yourself. If you are true to yourself- if you are here, with your body, speech, and mind joined together- that kind of reality begins to dawn on you.
When our body, speech, and mind are synchronized, we are fully here. Because we are fully here, we cannot help experiencing natural warmth, natural isness, and natural brilliance.
Freedom from fixation. Knowledge that does not cling to or fixate on any kind of personal desire or ego-centeredness, on anything that would allow you to recover your egoism.
The process of working with neurosis begins with the idea of mindfulness-awareness, and continues with the dedication and gentleness.
Fearlessness is based on making a commitment that from now onward until the attainment of enlightenment, you will continue working with yourself. It is based on developing maitri, or loving-kindness, thoroughly and fully.
The combination of the emptiness nature of the phenomenal world and clear seeing is regarded as a great compassion, which is considered to be a skillful means.
By equilibrium, we mean comprehensive evenness. Everything is seen as equal.
Mahayana is concerned with emptiness, or shunyata, with experience without a reference point.
Shunyata has fullness or a magical quality; otherwise, it could not be empty.
In the mahayana, you develop a sympathetic attitude toward others and you are willing to work with them; you learn to overcome selfishness. As well as learning how to treat others better, you also learn how to treat yourself better.
One of the principle ways of creating an Enlightened Society is for each one of us to become sane. In order to become sane, you have to become disciplined, you have to develop a sense of loyalty. It is an appreciation of what you are involved in.
When you feel sad and tender, that also brings ideas for how to uplift the rest of the world.
Decency is being loyal to others, loyal to the most intimate experiences that you’ve shared with others. To develop enlightened society.
Whether you have a good time or bad time, you should feel sad and delighted at once. That is how to be a real, decent human being.
The second part of decency is being so kind and wise, but without laying your trip on others.
With Mindfulness and Awareness, we pay attention to everything around us, the overall effect is upliftedness.
Practice make it perfect. With Mindfulness and Awareness, we can be a decent human being.
Blamelessness, or being without blame, comes from being daring.
Welcoming 2025 with our body, mind and genuine heart.
If you want to solve the world’s problem, you have to put your own household, you own individual life, in order first.
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