By Chogyal Namkhai Norbu, Igor Legati, Adriano Clemente, Andy Lukianowicz
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If i nstead we open, it becomes easier to co-operate w i th others, and training in this way day by day life gets s i mpler and Bodhicitta becomes something concrete.
Maybe by using ehiilen. But in order to teach him about ehUlen I myself must have the capacity to use it. So, as I continue to practise and realize something, T manage to help others more and more: in the meantime I help them in any way I can. As 1 have already said. when we have a problem we can overcome it by purification. In Mahayana purification and confession can be done both before a teacher and the Sangha - like they do in the Kadampa school, for example and before the Refuge Tree, visualizing the Three Jewels, like they do in Nagarjun a ' s Madhyamika tradition.
But on the relative plane Bodhicitta has an energy and a function that manifests in acting for the good of others. For this reason the Sutra, but also Mahamudra, insists a lot on the fact that emptiness or shunyata is meaningless unless it is connected with compassion. In the Sutra this aspect is called the union of the two truths, the relative and the absolute. In this case it may seem a m atter of joining two things together, but if that were so it would always be a mental construction. Thi s point can be easily understood in the Dzogchen teaching.