So, now the question of Dharma is the understanding of the mind. It's a person in the state of samsara, in the realm of the continuation of our dualistic experience, which keep on continuing by the support of different kinds of neuroses, the support of different kinds of passions. So, that is called samsara. And now on the path of spiritual path. The spiritual path means a person able to approach that path and now able to learn about oneself, able to learn the inner state of our true nature, the basic sanity, the goodness of our fundamental

[01:10]

nature. Now on the path of approaching spiritual, there are levels of approach on the path of spiritual. There's unlimited approach. There is not only one or two or three yanas. There's not only a Hinayana and there's not only a Mahayana with a limited understanding and a limited path and a Vajrayana with a limited understanding and a limited path. It is unlimited. It's infinite because state of the mind is infinite and unlimited. So, therefore, the teachings of the Buddha, the teachings of the Bodhisattva also manifest unlimited. So, from that point, like there is in order to cure the sickness of 84,000 passions, there is 84,000 teaching texts which Buddha Shakyamuni has taught. Now 84,000 passions is more like on a gross presentation of the state

[02:18]

of their mind. But of course, there can be more than 84,000 passions. 84,000 is more like a gross example of the state of the passion. So, on that level, basis on that level, there are three states of mind. There's a state of the superior mind and there's a state of the mediocre mind and there's a state of the inferior mind. Now the way the inferior and superior and mediocre is not based on a social status. It's not based on how the person looks like or whether it's a man or whether it's a woman. It's not based on any kind of discrimination or judgment what kind of that person it is. Superior does not mean it's a man and inferior does not mean it's a woman. Because

[03:25]

from the point of our fundamental basic goodness, that clarity of enlightened nature is equally same to all beings. It's equally same to a human being, equally same to an animal also, to a creature. Sometimes we think that human beings have a feeling but animals do not have feelings. Some people think that way. That's not true. Animals have exactly the same feeling, the same passion, the same desire, the same expectation for happiness and the same expectation not to have the fear, to overcome that fear. So we are equally same from that respect. But when we are confused sometimes we tend to neglect that and we lose our compassion. And we try to only have a respect for the human society but we lost respect for the animal

[04:28]

society. And that is something we have to learn to respect that environment. We have to learn to respect that society also. Because if we are going to respect ourselves then we have to start doing something by respecting to that nature. And respect to the nature of the enlightened mind is equally same to all the beings. So as long as we do not learn to respect the other being's mind, we would not be able to understand our own mind. So for that, within the levels of teaching, there are three yanas in generally, which is called the first teaching of Hinayana teaching, which are taught in Sarnath, in Banaras, the first teaching. And the second teaching was taught in Rajgiri, in the Eagle Peak, pretty close to Bodh Gaya. And the third teaching

[05:40]

is taught in different places. There is not particular any places that are taught in human realms. They are taught in other planets also. So now the difference of all these teachings, why there are difference of the teaching is the different capacity of mind. The different capacity of mind which would relate and communicate to those different teachings. And that is very important why there is not only one teaching. It is simply narrow-minded to believe that one teaching is good enough for everybody. It is not like that. Some people like heavy food and some people like light food. Some people like different colors. So similarly, same thing in the teaching also. Some people like to have strict discipline and some people like to have no discipline. And some people like to have different, you see, there are different tastes. The different

[06:48]

taste is the different state of the mind of our being. So the different teachings which was presented, the teaching of Hinayana, the teaching of Mahayana, the teaching of Vajrayana, are extremely important. If it wasn't important, Buddha would have never taught those teachings, since it was so important just that we understand this mind. The only main purpose for this entire different teaching was simply to understand this nature of their mind. And the way it was shown, the way it was presented to understand this nature of their mind, it was so important that at the beginning stage he showed the Four Noble Truths, the teaching of the Four Noble Truths. And primarily the teaching was someone who, it is a teaching on a conditioned mind. It was based,

[07:49]

this teaching or the first teaching was mostly to a strong conditioned mind. Because not everyone is ready to go into the unconditioned nature of their mind. So a step-by-step was very important. And step-by-step relating to that practice is also very important. We should not be judged. We should not try to force ourselves sometime into a state which we are not ready. Because those teachings were shown with a very great importance relating to the basic structure, the basic presentation and fashion of our mind. And we have to adapt to heal that mind according to that particular teaching which was presented. Like in Tibet. Tibet is basically Mahayana teaching. In Mahayana there is Sutra Mahayana

[08:56]

and there is Vajrayana. The Vajrayana is called Tantra. All Vajra, same thing. And the Mahayana consists of two main schools. One is the school of Sutra and one is the school of Vajrayana. But that does not mean that every Tibetan people, Lamas or whoever in Tibet, they do that practice is a perfect vase of the Vajrayana. You see, they are all different kinds of mind. One million people have one million different kinds of mind. Not everyone is on the same state of mind in the same boat. In the same boat there is different kinds of mind. So even the land of Tibet which was the Vajrayana teaching has spread tremendously wide, but the way of the mind has been different. And for that the three yanas were practiced in Tibet. The Hinayana was practiced, the Sutra was practiced and Vajrayana was practiced. But primarily the Mahayana practice

[10:04]

was put more importance in Tibet than any other teaching. But what happens if our mind is extremely strong conditioned and we are not able to understand that unconditional nature of our mind, then it is very hard to experience the nature of the higher state of Mahayana. Because if we try to practice the Mahayana with an attitude of simply having an egoistic mind, just thinking of doing a practice for one's own benefit, everything you do you just can't do it for others. Your mind simply can't dedicate for others. Your mind simply just cannot share with others into the space. That's more like a concept of Hinayana. There is more like a sense of territory. There is a sense of limitation. You are not ready

[11:10]

to offer that. Though the space is always there, but our limitation of the concept, the obstruction is there, which we simply just cannot open it up and present it to everyone. And that is more like the, which is more popular, I think, which is more popular. Most of the state of mind is more like within that category, I think, within that category. It's very hard to be in the category of Mahayana state where you would have the strength to enter the space and invite within the space everyone and share within the space. That is the strength of the more profound wisdom nature. It does not mean that the state of Hinayana does not have a wisdom nature and a wisdom strength. There is a wisdom strength. There is a wisdom nature. But there is no comparison to the state of the Mahayana wisdom. So for that, sometimes even

[12:19]

we are all very fortunate to be able to have the sip of the Dzogchen teaching. You see, able to have a sip, to have a drink of the Dzogchen teaching and able to drink it and able to taste it is very fortunate. But at the same time, there could be moments if your state of mind is extremely conditioned and extremely strong and you may not be ready sometime to do that. For that, sometimes it's important not to force yourself and do some Samatha meditation. That's also very important. It's not that if you do Samatha meditation, you will go down to a lower state. You see, no one is going to know whether you're doing Samatha or not. You can do quietly inside and you can tell I'm doing Dzogchen. But you can do Samatha inside. So you become at least

[13:29]

fair to yourself. And that is very important. When I start my meditation, His Holiness, Dujun Rinpoche, my teacher, I went and asked him, Dzogchen meditation. And he taught me Samatha meditation. And it was very important because the Samatha meditation has a tremendous strength to balance the mind. As long as the mind does not have the strength of the concentration, or it does not have the strength of the balance, the calmness, then it's very hard to see the crystal clear nature of the fundamental nature within ourselves. So for that, it was very important

[14:34]

that some support of Samatha becomes extremely great later on when you do the Dzogchen meditation. It's just become like a sparkling fire. You just have a little bit of fire and then it will just spread everywhere. It's like that. And we should do that. We should do that. If your state of mind seems to be extremely wild and you're not able to bring your mind together, then we should sit down and we can meditate on an object, whichever feels easier to you in your mind. Let it be a flower, let it be a candle, let it be anything. One can just simply concentrate on that object and concentrating on that object. At a time when you're able to develop a strength of the mind, which your mind will get less and less distracted and more and more powerful from

[15:37]

inside. So it's really like discovering a very precious insight within yourself, so that you can relate to all the situation without getting distracted. So once your inner strength of the mind becomes strong, once your inner strength of the mind becomes strong and you are able to relate to those phenomena without getting distracted, then one is almost ready to see that ultimate perfection nature, which is called the Dzogchen nature. The Dzogchen nature is the ultimate nature, you see. And as long as we have a tremendously strong conditioned mind, it is not very easy to work with the ultimate unconditional nature of the mind. The unconditional nature of the mind, when it is presented, a student should have a very clear mind to see that, absorb that strength, and to be within that state 24 hours.

[16:41]

And be within that state, completely into that state of oneness. So for that we need a certain background. We need a background of shamatha meditation, we need a background of ngondro practice, we need a background of different practices to melt down our karma. Because as long as the karmas are not melted down, the karma is very strong. We do not have the strength at the beginning level not to listen to what the karma is going to talk to us. We would immediately bend down and surrender ourselves to the karma. What the karmas are, the situation, we come in contact in everyday life, we come in contact with our state of emotion, emotions are the by-product of our karma, anger is a by-product of our karma. All different kinds of states, experience are by-product of our

[17:46]

karma. So the karma is somehow very strong, because our life has been extremely strong living in the samsara. So relating to that, to break that conditional mind, which is called karma. Karma is a conditioned structure of the mind. One has to go through certain kind of background so that if you go through those backgrounds of support of doing practices like ngondro, like shamatha, then it would never be difficult for you to experience the perfect nature of ourselves. It's like that, one of the very example of the mind is a glass of water. Glass of water with the sand inside. Usually our mind is just like churning, you know, all the time churning. Our mind is restless, our mind is busy, you know, we have a lot of projects, we have a lot of programs, we have a lot of things to do, a lot of plans. So what is happening, the mind is boiling,

[18:50]

you see. Mind is constantly like a boiling water and there is no cold water which is pouring down and which is going to balance. So once in a while when we hear the dharma, it's like pouring a cold water on this top of this boiling water and then you become a little bit calm. But again the fire is cooking from underneath, you see. Again it's cooking a lot, so then again it keeps on steaming and it keeps, not only it boils, but it keeps on steaming everywhere. So everyone share the steam, which is the environment, the atmosphere of the great different kinds of phenomena. So therefore it is very important that traditionally all the great realized teachers, if you read the history, the great Milarepa, the 25 great disciples of Padmasambhava, all those great teachers really have done through a tremendous, they have understood

[19:54]

that only way to eliminate the suffering of mind is to understand what is the most important thing to do. Is it important to make the mind restless or is it important to let the mind in a restful state? You know, they have thought it very carefully. So it is the same thing to us. If we are going to keep our mind very busy, very restless, there would not be a time come when the restless is going to give a fruit of a restful. A restless state does not give a fruition of a restful state of mind, you see. So we have to be very honest and very frank and see this clearly that why we are following the spiritual path and what is the point of how to approach the path so that it is a long time project. This project is a project of a total happiness, where you learn your mind, where you understand your karma, where you become strong enough to

[21:00]

face those karma, where you become strong enough to melt those karma, and even sometimes you sacrifice certain things. There is a great deal of sacrifice also. It is not something that you become like a weak-hearted person and when those karma comes, you bend down and then you think that you can find the happiness trying to escape from that karma somewhere else. It is not going to work like that. It is like a hunting state, you see. They are going to come after you wherever you go. It is like the shadow of your body. The karma is like a shadow of your body. Wherever we go, the karma will be there, you see. And the state of the emotion, whatever we have, as long as that karma is not over, the condition, the presentation, the phenomena of that experience is always going to be reflected and always going to be experienced. So now a person who understands that there is a karma, there is this condition, experience, or phenomena,

[22:05]

and one does understand it is the by-product of that confusion of duality. Now it is time that whether you listen to that duality confusion or whether you listen to your inner state of awareness, where you face those different situations arising, and then you purify on the path. And the state of purification has different, different kinds of experience. Sometimes there are times when a person does practice, one could get a headache. And this headache could mean a purification of our different creation of restlessness, the karmas, the phenomena which we have accumulated are totally purified just by one single morning headache, which in a case one may have to go through maybe 100 years to experience the whole thing. So it reduces that karma simply by the strength of the awareness

[23:12]

where you're able to light that karma, conditions, space, the condition, frozen space, and it's like a tremendous fire which melts down the butter. The fire, butter cannot stand in front of the fire, it's like that. So the fire is like our wisdom nature. The fire is like our awareness, which melts down every conditional frozen state surrounding that nature which is obscuring that nature. So therefore when it melts down it brings in a one-pointedness that it saves us so long time sometimes to suffer, and that it has a tremendous, tremendous blessing and strength, and without that it is hard to get enlightened in a lifetime. If there was not the strength of this awareness, and if we are constantly going to be caught up by our karma and no way to clean up this conditioned mind,

[24:14]

then it's going to take a long time for us to get it over. So since there is a strength of this inner awareness, the inner awareness is able to cut through, able to pass through. It's like having a sword, a blazing sword of wisdom which can cut all the obscuration at one stroke, and that stroke is the strength of that inner awareness. Now since we are not going through every detail of the Hinayana teaching and the Sutra teaching, what we are relating here today is the teaching of Vajrayana, which in Vajrayana is called the Dzogchen teaching. Now Dzogchen means, what is Dzogchen? Dzogchen, dzog means exhaustion, the elimination. Chen means the great, the great elimination or the great exhaustion, and that is called the great perfection at the same time. And now how this Dzogchen nature is, the phenomena of samsara,

[25:19]

or the phenomena of duality, and phenomena of the concept, the extreme of nirvana, all are exhausted into the state of awareness. All the habit patterns are exhausted, that's mean. All the habit patterns are exhausted into the state of awareness, that is called the great perfection. There cannot be a happiness, there cannot be a confidence and clarity as long as we are living in our habit pattern. As long as we are taking refuge in our habit pattern, there is no freedom from that. So it's a state of the mind which does not have to relate with our habit mind, which does not have to surrender to the habit pattern, which has the strength by itself to be independent state, the state of that Buddha nature, that is the enlightened nature. The enlightened mind does not have habit pattern. The enlightened mind is completely free from the

[26:24]

habit pattern. It does not have any habit pattern, not accepting or rejecting, there is no habit pattern at all. Stupid emptiness is another extreme of empty, then we can fall into the extreme of nihilism and after sometimes the mind will become very dull. Meditation, if you do not understand the meditation, after sometime when you do meditation, if it goes extreme to the empty, then you will feel very dull and dull and dull and there is no clarity in the mind, because one has missed the basic energy, recognizing that basic energy. And if you go to another extreme, which is we call eternalism, just solidity, complete solidity, then your ego becomes bigger and bigger and bigger. There is no space. The whole space is filled with

[27:25]

too many things and that becomes another extreme. So the basic goodness means a mind with a tremendous energy and that potential of energy does not have a habit. It does not have a habit pattern. The world habit pattern is completely purified, so therefore the expression of that is a true compassion nature. And it's even called like a wishing gem. So we cannot find a state of happiness as long as we are not free from our habit pattern. So the point of understanding our basic mind is the question that we need to purify that habit pattern. So there are different levels. The prostration does not work. All the different methods are shown to clean that habit

[28:30]

pattern, the frozen energy of our habits. Habits are strong because through habits we create karma. I mean if you like a Häagen-Dazs ice cream, and then you create another karma to have it next time. So it creates another frozen condition. So we have to melt down the Häagen-Dazs ice cream. So in Dzogchen nature, within the Dzogchen mind, the mind of the free from habit, the mind without fabrication we call. Where there is fabrication, there is habit. Where there is no fabrication, there is no habit. It's completely pure and it has a strength of the wisdom to manifest. There is a wisdom. The wisdom means it is a

[29:37]

tremendous strength of openness and seeing, but not being caught in habit. That's called wisdom. If the wisdom is caught in an obstructed nature of habit, that's not called wisdom. If it's obstructed, if it's caught, that's called the ordinary concept mind. But wisdom mind cannot get caught in an obstructed nature because it's free from habit pattern. So sometimes people may think, oh how can a wisdom mind can benefit if the wisdom mind does not have a habit pattern? Maybe the wisdom mind does not understand the human lifestyle because there is no habit inside that. In order to understand a human lifestyle, one's got to have a human habit. You see, at least some kind of condition of human beings. And that's how the limitation of the duality has that. It's not like that. It's like a tremendous, it's like the essence of the nature.

[30:38]

Like when the Buddha gives teaching, because his speech is unobstructed, each being hears in their respective language because it's a speech of unobstructed nature. It's the same thing at a state of clarity of their mind. Each person relates to that teaching differently. If there is 100 people or 30 people, 40 people, when they hear a teaching, each one understand differently according to the capacity of their mind. But the point is we all have to work however we understood to the capacity of the mind. We have to work to the point where we see our inner nature which is free from the habit. Now that does not mean that when your thoughts arises, you just try to make a big bang and finish, dissolve. It does not happen like that. There is no gun we can shoot and dissolve it. If there is such a gun, then we would like to

[31:46]

shoot that and dissolve the state. But since it is not like that, it will come. Now there are but there are ways of how we can work with that state of mind. And that's the way how we're going to work the different techniques, the different approach towards that nature. It's the path where one has to understand very carefully. Where you have to listen carefully to the teaching and you should practically integrate the teaching into your action. You have to manifest the strength of your awareness in action. As long as we do not manifest the strength of the awareness in action, there cannot be a confidence. You cannot see the inside of that nature in your true experience. Then naturally there will be no confidence. See naturally there is no communication because we are not simply not doing it. You're not doing it. You do not have the strength to

[32:52]

face that. So one needs the strength to do it. So that's what we call meditation in action. So important so that you are able to... Because I'm pretty sure that everyone is serious for enlightenment, right? Not everyone is just on a 50-50. And if you're 100% serious, then we have to relate to that state. And unless we are not very strong in our attitude for enlightenment, then we can pretty much always bend down and do prestation to whatever the karma tells. But if you're strong, then we will do prestation to our awareness and we will respect that nature where we can eliminate our confusion of suffering. So for that, meditation in action is so important because if we truly love ourselves and we have a respect for our awareness, then we

[33:56]

have to be very serious. Serious not from a sense of deadly serious, but serious in the sense at least you have a respect. You at least know how to approach that nature and to be serious from the point where you do it. Not from the sense that you cut off your communication with the rest of the world. And not necessarily you have to go to a Himalayan mountain and just do a meditation, commit yourself for the next nine years. It would be great if you want to do it. But you can still live and have your ice cream and also do it. Just have a little bit serious enough to have some insight. Don't lose the insight. Insight should not be forgotten. Insight should be always there. When we lose that insight, then we will lose the world track. As long as the insight is not lost, then it's fine. One does not have to be deadly serious.

[35:02]

On the path, if you become serious, maybe sometimes it is not very good also. Because we simply become too hard on ourselves. We could become very hard and it's more like an unskillful way, unskillful approach. So it's not necessary that the state of enlightenment does not mean that you have to excommunicate yourself with the society or excommunicate yourself with the other people. We can do whatever they like, but as long as your insight of awareness is there, that is the most important thing. So it's more like, as I said, we already have a gross body. Already we are caught in this frozen space and we just cannot forget this. You just cannot ignore

[36:06]

this gross element which is there. So we need to eat food. We need to wear clothes. So things like that. So therefore, now we understood, we accept ourselves being in that state, but that accepting does not mean that we have to indulge into the same kind of thing as we used to do before. So here Rinpoche is explaining, now you see the differences of how the mind presents at different stages. Within the teaching of Hinayana, all the passion is seen as a person and one would not

[37:11]

dare to touch poison. It's like an ordinary person, when the ordinary person sees a poison, but would not even dare to touch the poison because one is so scared that if you touch the poison it can be contagious and make your hands swelling. If you touch poison it makes irritation. But a doctor who knows how to make a medicine will take that poison, extract some of that poison and use that for medicine purpose. In Tibetan medicine, the part of the antibiotic part which is very strong, I use poison. The most strongest poison is used for antibiotic reason. And it's extracted from a point and combined with certain kinds of herbs which neutralize and have a tremendous strength to heal. So that is the style of Sutra. In Sutra, it's like the doctor who would

[38:14]

not throw all the poison, who will take the poison and use some of those poison to cure. But the Hinayana is like the ordinary person who will just get scared when they see the poison and even if you hear there is a poison inside, we would not go inside there. We think we will be contaminated there. But the doctor has all the skillful means how to use that, transmute that now. So similarly, in the state of the passion, the Hinayana rules is very disciplined. It's very strict where one takes the monk vows, where one takes the nun vows. Now the reason of taking a monk vow and nun vow is the approach to become free from the habit mind. Again, the eventual meaning of the taking a monk vow and nun vow is so we could discipline our physical passion, the mind passion through the disciplinary. And it's like the hard approach. It's an approach, but it's

[39:19]

like a harder approach and some people needed that and it's good for them. It's great to do that also. But then in Mahayana, now there's a transmutation within that nature. As I've told a couple of times before, within the Hinayana teachings, one cannot tell a lie at all. Because the Hinayana teaching is completely cutting one's direct ego. And the realization of a Hinayana can cut the gross phenomena, but it cannot cut the subtle phenomena. Because it directly works with our ego, but it does not work with the general phenomena. So there is a limitation within the enlightened nature of Hinayana. But within the Sutra teaching, there's 10 stages of Bodhisattva. The 10 stages of Bodhisattva works with the subtle phenomena, but yet there is the subtle

[40:25]

phenomena still left. And the 11th stage is called the complete Buddhahood. So there are some differences. Now it's working with our poise, which is, let's put one thing, which is to tell a lie. And now Mahayana, what is the main principle essence of Mahayana, is to completely dedicate oneself for others. Now when we think of dedication oneself for others, because Mahayana path is realization. Mahayana path is the understanding of the true nature. Mahayana path is not that you go under some kind of state where you sacrifice yourself and where you go through tremendous torture and tremendous pain working for others. It's not like that in Mahayana. Because Mahayana dedication is a tremendous space where Bodhisattva dedicates

[41:26]

himself. And the moment you dedicate yourself, all your obstructions are liberated. All your mind obstructions are liberated. But we don't see that sometimes with our understanding that if I make my fence so good and so strong, then I will always feel protected. I will always feel safe within my territory. And we don't see how much responsibility is there to keep that fence. We don't see how much rent we have to pay for that. We just try to think that it is very beautiful. But it's not like that in the essence. So the Mahayana stage, the Bodhisattva dedicates himself where all his phenomena are liberated into the unobstructed space. So immediately there is an enlightenment. One is able to cut through the gross element and even cut through

[42:31]

a great extent of subtle phenomena at the same time. And the subtle phenomena will become less and less and less and less at a certain stage because each subtle phenomena habits are purified on the stage, step by step. So it's like a person who is working for the benefit of other beings. When we take the Mahayana vows, the Bodhisattva vows, it's not easy to take a Bodhisattva vows. When we take the Bodhisattva vows, we say that from today on, may the humans, gods, devils, or whatever, the animals, the spirit, you all be happy I'm on your service. That's the dedication you make. But a lot of time we have not kept that promise. Our egos again come and try to build a fence.

[43:32]

So when we try to build a fence, we are building samsara. We are building responsibility. We are creating a situation where there is obstruction, where it says that it's only limited to certain people and it's not for everybody. And therefore there is some kind of reaction for that. So within that state, a Mahayana, for instance, Hinayana does not tell a lie at all. Because to tell a lie is like a direct abuse, direct abuse, which is an unvirtual state to experience the negative karma to oneself. Because the main insight, one of the most inside importance in Buddhism is the understandable karma. The karma which is undeceivable. The karma which is cause and effect.

[44:39]

The karma which you cannot blame to anybody. The karma which we produce will be experienced by ourselves. And that Hinayana understand perfectly well, completely. They can see that truth clearly. Seeing that truth clearly, they are responsible into every step and action they take. They don't blame to other people. So they become extremely good and extremely pure. Maybe too pure sometimes. They become too pure so that they have lost the compassion in a way. They become extremely very conscious of the enlightenment. And they have lost a sense that, you see, puritanical is not good. It's good to be pure, but it's a little bit going too far one can become puritanical. And when we become puritanical, then there's a complication. There is always a problem. It's like in India, there's this Brahmin race. The Brahmin race,

[45:46]

they consider themselves the greatest race. They do not respect any other race than themselves. They think according to the Hindu mythology, the Brahma, which is the very powerful god, very powerful god, one of the strong universal gods. The Brahmin race comes from the Brahmin's mouth. And the noble race, king's race, comes from the Brahmin's shoulders. And then the third race comes from the leg. And the fourth race comes from the foot, which is… If someone is being chased by somebody and that person who is chasing wants to kill that person because that person does not like that person, and this person comes and simply asks a refuge in you, please save me, and I'm being chased and going to be killed. And now you

[46:53]

are taking the refuge. And refuge means having respect in your awareness. And on the path, though you have to negotiate your karmas where you try to be virtuous in order to eliminate those karma, but at the same time you go one step ahead and you don't care about yourself in a way and you put your attention to the other being where even you see that telling that lie at that time to that person is not going to be good, though you may experience that negative in the future, even it's going to be like that, but you're going to do it for the benefit of that person. So in that way you are able to save the life of that person. So instead of the nature being a negative, the nature becomes purity.

[47:55]

The pure and impure does not depend on how it appears. It's a question of motivation. It's a question of space inside ourselves. It's like a parent stealing the children. When the parents treat the children, they're not going to smile to the child all the time. It's more in the West, parents are very kind. In the East, we are beaten a lot. The parents in the East, they do beat us a lot. There's a certain way of approach, and I'm not going to say that it's the greatest thing, and I'm not going to say that Western style is the greatest thing, too, because I do see that in the West, it has a certain benefit in showing that love. In the East, there's also love. It's the same love. There's no difference

[48:57]

in the strength of the love, but somehow in the East, they're pretty hard because they think that if you let the child do whatever it likes, it's going to do everything, and it's going to do the stupid thing all the time. There is no resistance, though there's slightly resistance in sutra. There's some kind of resistance within the sutra teaching that one tries to transmute that, but within the Vajrayana, there is no resistance. The resistance of the sutra is so subtle. It's a tremendous space. There is so much space in the sutra. Tremendous space of light and nature, but in Vajrayana, not each one of these energies is understood as the five wisdom nature, which in sutra, one is able to, it's called the casual path, and Vajrayana is called the result path, causal, sorry, causal. I made a mistake between this casual and causal. Causal path,

[50:05]

yeah. In causal path, one is striving, and the striving takes ten stages of bodhisattva, which is tremendous enlightenment. Already on the first stage of bodhisattva, there's a tremendous clarity in space, but to reach to this state of first bodhibhumi is pretty hard also. While in Vajrayana, so from the sutra point of view, it takes three endless eons for a person to accumulate merit and to get realized. It's three endless eons. Buddha Shakyamuni, the official Buddha, took three endless eons to get enlightened. And three endless eons have a 60 zero. If you count in zero, there's 60 zeros. Sixty zero is count one endless year. And three 60 zeros to accumulate merit every day, to be perfect, to have mindfulness every day, would be pretty hard. It's almost like, yeah, you can say that.

[51:09]

But sometimes you can give up your hope and go to the bar. So it's difficult. Difficult. You know, it's tremendous strength one has to have. And that's all the official Buddha is like that. But from the Vajrayana, the Buddha was exposed at the last year of his life. The second, first teaching is the Hinayana teaching. And the second teaching is the sutra teaching. And the third teaching is Vajrayana teaching. Third teaching, the way the Vajrayana teaching, which was explained in that too, was the nature of the mind. The nature of the mind, which shows the union of clarity and spaciousness, was only clearly explained in the third teaching of Buddha's Wheel of Dharma. It wasn't taught in the second Wheel of Dharma. In the second teaching, he shows the Paschal Paramita.

[52:14]

Though the nature of the Paschal Paramita is the greatest, but the way it was shown was shown emptiness. It was shown a great deal of emptiness. First, within the Paschal Paramita, he cut through the condition. And then cutting the condition, Buddha entered the space explaining the unconditioned mind. But, so it was easy for a person to be in an unconditioned mind. But to go beyond unconditioned has been difficult. And this is, most people's meditation is stuck in unconditioned mind. You get to a point where you think this is emptiness, and there's a stucking point in the unconditioned mind. And that, while doing that unconditioned meditation, a time comes when that bearer, I think it must be similar to an ear bearer, inside the ear, I heard there's a

[53:16]

small screen. It's something like a small screen where you put a needle and it's going to break. And it's like breaking that unconditioned experience. Because to go beyond that concept, go beyond that unconditioned, that is where all the habits started to melt. Habits started to melt from an early stage, but now real opening takes place when one is able to go beyond that unconditioned. And unconditioned is the level of the mind where people could get stuck. We say, oh, I'm going through an experience of emptiness, and we're stuck in an emptiness. So it has a tremendous profundity inside. So the third teaching explains how that nature of the unconditioned mind means. It's the unconditioned of, ultimately Buddha said, there is not even the wisdom. So for a wisdom, we think that there has got to be a wisdom,

[54:20]

and we're stuck to a wisdom of unconditioned. So that creates an obstruction. That creates a limitation to that wisdom. There is the vastness of wisdom. It creates a limitation to the wisdom by where you get stuck to a wisdom. But ultimately, the concept of wisdom also does not remain, because it's like a complete, free of habits. So it's like an infinity of the lightness of the mind. And that nature is the nature of the Vajrayana, which the result path is shown within that nature, and how to relate with each different emotion within the Vajrayana teaching has a special character, a special quality, a special way how we could able to overcome those conditioned and unconditioned mind. So now here, but if one is able to understand the Dzogchen nature, then naturally one is not working,

[55:29]

one is not caught within a conditioned or unconditioned mind. We have to understand this essence, which is pretty free from both conditioned and unconditioned. But you should not try to be hard. We should first experience the unconditioned. There's a tremendous space in understanding the unconditioned. Being able to see the vastness of this unconditioned, then a time will come where you're able to go beyond that unconditioned also. So it's a step-by-step process. It's a step-by-step process. But the step-by-step process will come when you are putting your meditation into action. Then the step-by-step experience will come. And now within the teaching of Vajrayana, one is introduced ultimately to that to that beyond the unconditioned nature. That is what is specially introduced in the Dzogchen teaching, in the Mahamudra and the Dzogchen teaching. So this teaching is called the instruction,

[56:36]

the fifth instruction on the liberation of the passions. As I said, the passion and the mind is the same thing. And Rinpoche explained, Padma Rinpoche explained here, where there is no distraction, there is no pain and suffering. So where there is no distraction means, if our mind is not distracted to our own projection, if our mind is not distracted to our own projection, then the projection cannot carry you. The projection cannot take you on a trip. This is where we face our problem every day, where our projections become like the boss and we become like the servant, and then we will go, you know, the projection has put a string around your neck and then takes you everywhere. What is nowness in terms of awareness, in terms of seeing, is it looking and seeing?

[57:42]

So, where there is no distraction to our own projection, then there is no suffering. If we are not distracted in our dreams, then we would not be suffered by those dreams' bad phenomena, by those dreams' fiery phenomena. But if we are distracted, if we get afraid to our own projection, then we would be scared, like Milarepa. Milarepa was in his cave one day, and then this female demoness appeared to him, and Milarepa got afraid. And Milarepa started to subdue her by his means of different powers. And then she started to sing. She said, O Milarepa, if you don't see your projections, if you get scared to your own projection, there is not only me, there is plenty lot demoness. So, that was the teaching, the teaching of the female demoness to Milarepa.

[58:59]

And that's how the world projection, the world phenomena is one's own projection. But we get so stuck in this projection, because there is a tremendous gross karma element we have produced. So therefore, we think it's very real. So, the habits seem to be very real. The habits seem to have some kind of substantial, though there is no substantial, it's unsubstantial. So, we walk through the projection, and we get distracted to the projection. Therefore, the suffering arises. And the suffering is the influence of that power of the distraction. So therefore, do not get distracted to your own projection. Do not get distracted to your own energy. The projection and energy are the same thing. The projections are the sound. The projections are what we see. The projections are what we see,

[60:04]

what we hear. They are all arising from the state of the mind. They are all the experience of the state of the mind. So, when we get afraid to our own state of mind, that is where the biggest hallucination and the biggest fear comes. And if you can simply see your mind clearly, and that is where we can cut our fear through the technique of the teachings. And technique is where we become the technique, and eventually the technique becomes the reality. You said projection is the influence of something? Projection is the influence? Did you say that? No, I don't think so. Influence. So, without getting distraction, look into the nature of suffering. So, now what in Dzogchen, how does a Dzogchen meditator, a yogi, a yogini works? On who? On the path of Dzogchen. Now, since the Dzogchen nature is the ultimate awareness, there will be all kinds of karma,

[61:06]

all kinds of experience of conditioned mind will come. You see, it's like we are walking on the path. Our mind is like walking every day. It's like sometimes you come to the mountains, sometimes you come to the swamps, sometimes you cross the ocean, sometimes you cross the river. So, all different kinds of experience are coming, because all different phenomena we have created by our own mind. So, when they come, usually when there is a suffering coming, we will just think how to get rid of the suffering. We will try to think that maybe I should take a vacation, or maybe I should keep quiet, or some kind of way. We have so many methods how to keep silence to that suffering. We know many different ways, or maybe go to see a movie, or maybe to do something else. But here, within the Dzogchen nature, a person does not have to search for something beside one's own mind, because that suffering is directly the projection

[62:12]

of one's own mind. Now, when the suffering do arises, instead of trying to run away, one should just see where the suffering itself is arising from. How is the nature of this suffering? Does the suffering have some kind of color, or who is getting hurt? You see, we've never seen this thing. We just started to believe in one big, big rounded thing, something like that, you see. This is suffering, I'm suffering, just like that. But never we have really seen that who is suffering. Like the great Shantideva said, if someone says a bad thing to you, if someone insults you, does your body get hurt? Does your body change? Or what? Do you get injured in your body? We don't get injured in our body. Our body neither gets hurt. It's simply, if you can take at that time, it has been like an open, empty world, which is an open, empty world, then there is no, we can just liberate, we can clean the whole space. But we seem to get obstructed

[63:13]

towards that nature, you see. If someone says something bad, immediately our face becomes red, and then we will say the same thing. If someone says shit, you will say bad shit. And if someone says, you know, you are bad, then you will say, I know who you are. Some kind of, some kind of reflection of very, very confused. And we should not be like that, you see. Because nothing gets injured. One has to understand. If your body gets injured, then of course, then you need to protect, let's say. But your body neither gets injured when someone says bad thing. Now more than that, getting into the Dzogchen teaching, when the suffering do experience, because emotion will be there, due to tremendous accumulation of different kinds of creativeness by our mind, all kinds of phenomena are there. So when the emotions and painfully arises, one should not have to run away. One does not have to become scared at all. You just see, and see to that

[64:18]

nature, who is suffering, where that suffering is arising from, into yourself. And then you will see tremendous space. So the suffering then will, when you look into that nature, the suffering will naturally start to cease, because there is no solidity with suffering. You see the insubstantial nature of it. So when you see that insubstantial nature, naturally the space is there, and seeing the space, there's a clarity in the space. And so first the spacious experience comes. Step by step it will come. So when you see that suffering arises, and if you do not try to be restless, if you try to be restless, that suffering will never end, and it will create more suffering. Then you will plan now how to fight back, and how to subjugate, and how to subdue, and how to programs, all kinds of things. Now we're not going to do that, you see. We know that if we're going

[65:18]

to do that, then it's going to create more. So we have to put the teachings into integration of the practical experience. So you see where that suffering is arising from, and when you look into that, when you see that directly, there's a space. So first you find a tremendous space. You see that there's no one who is getting hurt. It is simply your own state of mind, you know, which is confused. So you have a direct experience of space. So remaining in the space, then there's a clarity. There's a clarity. It's not simply a space. Mind is a clarity experience, which is the fundamental expression of our nature. There's a clarity of strength, a blissfulness. So from this suffering, one is able to experience the wisdom blissfulness. So suffering is not bad, you see. Suffering is not something we have to abandon. Suffering is not something we have to hate.

[66:19]

Suffering is the source of happiness from that point, because you see the true nature of the suffering. And remaining in the stage, that is called the dharmakaya nature. The dharmakaya nature is when you're able to see that purity, that clarity, where there's a tremendous blissfulness and lightness and openness. That is the true nature of that wisdom. So where there was no distraction within the space, there is no passion. Passion is simply the clinging. Passion is simply the restlessness. That restlessness is mind, and that clinging mind is called passion. Where there is no clinging and where there is no restlessness within the space, then it's the dharmakaya nature. The passions started to manifest due to distraction. So therefore, without getting distraction, look into the nature of the passion itself, where this passion

[67:27]

started to cease and the clarity of the space started to manifest. So right now, you see, when you integrate the Dzogchen nature, you will go through those experiences. But you should not be, you should not be impatient. The impatience from the point, okay, you will sit down and when the suffering arises, you will see. And now you should not expect for a blissfulness, you see. If you try to create the restlessness, expectation is restless. Expectation never said it's the restful state of mind. And the fear is also a restless state of mind. The expectation is also a restless state of mind. So one does not create that expectation. One simply sees whether that clarity comes or whether that clarity does not come, you know, you're not being restless. You're not being impatient. So there's a natural space which it can manifest.

[68:35]

To be able to see the crystal clear water, you cannot shake the water. You cannot expect to be, you know, I want to see the crystal clear and you start shaking all the time. And you're never going to see the crystal clear water by shaking it, you know. That's how we seem to do our meditation. Why I'm not experiencing? Why? You know, like shaking it. So constantly shaking with the spoon, the water. And of course it's not going to happen because we are shaking it. We're being restless. So it requires some wisdom inside, you know, to open a space. So, seeing that nature, the passion, that neurosis, obstruction,

[69:36]

dissolve and it becomes an obstructed pure space. And remain in that purity of this spaciousness. Now remain means just let it be. You're completely natural. You're not being restless. So it's a very, after some time when you go through meditation, then you really see the phenomena is really not a serious thing. It's simply, you will have a very different kind of way of looking to situations than before. Before everything is so solid. Everything seems to be so important. Everything seems to be so serious. And that I said, it's like a tremendous responsibility we're creating. We are projecting a responsibility naturally, then you feel a responsibility. Now the responsibility, that kind of projection is ceased. So therefore you are able to see the, like when you start shaking the water, then you're able to see the crystal clear nature of

[70:39]

your mind. So, and where there is no distraction, there is no aggressiveness. There is no anger. The anger has arisen due to our distraction. Again that is, you see, when the projection of anger arises, of course the anger will arise due to some circumstances. And the circumstances is like the waking up of your habit. The anger is inside, where there is the habit. And circumstances let you, circumstances is like waking up that habit of anger, you see. Without circumstances it's pretty hard to have anger. Only in a very, very serious negative state, if a person is, there are some people who are always angry no matter what. So that is a different state. That's a very big problem. And I guess we are not into that gross.

[71:42]

From that point we could say we are quite subtle, more purified. That right now, I don't think so, our mind is that anger all the time. So, uh, so it's, but the circumstances arises. So when the circumstances arises, circumstances is something that, now again, the way we're going to work with the anger is when the circumstances arises, if we do not understand how to work with our mind, again we're going to project that circumstances as something very different from us. As long as we're going to see that, then never, we can solve, cease and dissolve that, dissolve that phenomena into the space. So again, one sees the circumstances, you see, you need to develop a tremendous compassion on the path at the same time. The relative compassion development is so important at the same time, even to understand the Dzogchen nature. Because once you're able to see, you have a tremendous

[72:48]

sense of compassion, which is the feeling, respect for the feeling of other being, then you know how to, you see, even the anger arises, you're not going to just blame to that person. You know that that person is going through a difficulty. You know that it's not the healthiest thing for that person to manifest. And it's something, there is something, an ailment, there's a mental ailment. And if you're going to do the same thing, it's going to create more fire, you know. And there is no end to that painful and conflict. So best thing, you just give yourself. You say, oh I'm sorry. Because you truly feel sorry in a way for seeing the suffering of the other person, which you feel completely 100% when you really develop the strength of compassion. And in that way, the other person also feel a space for the first time. Now, it's like seeing

[73:53]

you as a mirror, you know, seeing you as a mirror and seeing oneself, now what I'm doing? The other person also will wake up. That's the strength of the compassion, to wake up from the sleepiness. But we cannot wake up as long as we try to fight to each other. There is both asleep, you know, both are in a state of ignorance, both are not in a state of wisdom. So therefore, one has to have a sense of compassion in a relative way, and that will help tremendously to understand the Dzogchen nature. Otherwise, when you face those circumstances, if you are truly a strong practitioner, which means you have a tremendous support of relative compassion also, then you can see those situations very light, and you can liberate that. But if your mind is very gross, to liberate will be pretty hard. If someone come and just push you around, what are you going to do? His Holiness one time told, there were a couple of us,

[74:55]

and His Holiness was giving teaching, being a bodhisattva, if someone even slap you, you should be able to carry it. If someone beats you, you should be able to carry it with the most understanding, because bodhisattva has a hundred percent love to see the other person is doing, not by his, who he really wants to be happy. The other person, whether it's a man or woman, whoever it is, the animal, they want to be happy, but they don't know how to be happy, so they're doing something strange, something not correct. See, no one in this world who wants to be suffered. Everyone wants to be happy. But not knowing that, you do so many things which is not right. And we do not understand that, and then when the other person express their anger, and you also express back, bounce back, so it's like bouncing back, and it's no end. We see that the wars happening in a nation to nation. So many wars are happening today, because they don't see

[75:59]

that as, they think that if I try to kill the other person, then there would be end. But it's completely wrong. It's completely ignorant, you see. There is no end to a suffering by bouncing back towards each other. The suffering can only understand if you understand the other person also need a And in that way, not to do the same thing, then you are able to cut, you are able to bring an end to that problem. And that's how, you see, even in a situation when a person lives together, a person sharing together, there are times when you have to let the other person be the king, and there are times when you have to let the other person be the queen. You see, if both have become king and queen equal state all the time, there would be no peace. If both are going to say, I'm right and I'm right all the time, then there is always a problem. So sometimes you become, you take the loss, and sometimes the other person takes the loss.

[77:00]

Some kind of compromise. So where there is no distraction, there is no anger. The anger arises due to the distraction. So without getting distraction, look into the nature of the anger itself. By looking into the nature of the anger, there is no distraction. One is able to see the nature of this five passion, you see, the five passion, anger, desire. So already at the beginning stage, we have worked with the suffering. Now working with the anger, we are working with the anger, we are looking directly into the nature of the anger. By seeing the nature of the anger, we are able to transmute. Transmute does not mean that one thing is left over and another thing come. That does not mean transmutation in Vajrayana. Transmutation means like suffering itself turn into that blissful happiness. Anger itself, again here, we do not try to throw away

[78:04]

the anger. When the anger manifests, instead of throwing away that anger, you simply cease. Now this is the difference of the teaching, profundity of the Dharma, you see. You see your anger into yourself and you look into that anger, where it is arising. There are different ways of looking. At the beginning stage, sometimes you should see where this anger is arising from. What kind of color does this anger have? Does it have a form? Who gets hurt? So there is also a way of looking into that anger. But after sometimes, then there is a more subtle nature into that anger. Your anger is not as gross as it used to be before. And when it becomes subtle and not gross, then the anger will be there, but you see to that anger and then again the anger will dissolve by itself. And there is a tremendous space, space without anger, the space which is free from the habit expression of anger. When the space which is free from the habit expression of anger,

[79:05]

then there is again clarity. The strength of the anger energy has a different manifestation, you see. Each energy has their unlimited energy. It's not that all energy are like one taste, because they do have, though the essence is one taste, but the way it manifests is different colors. There are different colors. And relating to the different colors, there are five wisdom nature also. Because there are five different passions, there is five different wisdom. So where there is no anger, the mind started to see the natural space of its true openness, the true spaciousness. And being seeing that, one should be able to remain in the clarity of that emptiness. Clarity of that emptiness means now the anger is purified, you see. Anger is purified. Right at that moment you are able to purify your anger. Now this is how we are able

[80:10]

to melt down our frozen state of karmas and frozen state of habits. By working in a state like that, we would not be able to melt down this kind of karma if we are just going to throw out, if we are going to express ourselves. It's like in the West, you see, this is something where to work with the state of mind requires a tremendous understanding of the mind. And of course in the West, the psychologists are very good, they're very good, but there's also sometimes limitation, of course, because there is the duality. They cannot be fully beneficial as long as one has not experienced the non-duality, the total clarity, openness, the free from the expression of habit. One has not understood that there is always a limitation. So sometimes you say that, throw your anger, express your anger, just say it, just do it.

[81:12]

So in that way it's fine. You may see that you are able to express your anger one time, but later it can become a habit also, you see. Then you know that each time when you have anger, then you throw it. Now when you throw it, okay, fine if you are able to feel one time and get less, but the other person who is going to hear it is not going to take it as a light. You see, the other person where you throw your anger, where you shout, and the other person is going to take it serious. And the other person develops certain kind of projections towards that anger. So you create some kind of suffering and pain towards that person. And then later, you have the habit each time you get anger, you just throw it to the other person, each time you express. So then you become like a very flaky, you know, very flaky, flaky emotion expression all the time. Each time it's not a strong mind which can remain strong. It's like the minds become very flaky and minds become extremely like emotion. It will make

[82:15]

tremendous emotion at the same time. Because emotion is not able to subdue, it's not able to control also. So minds become very flaky. Flaky from their sense, you express yourself immediately. Now in the absorption nature, which we are not being flaky also, neither we try to control them. We are seeing its true nature by when the anger arises, you do not express the anger. You just see that anger itself and the anger dissolves. Because you see there is no such ego, which there is no substantial ego. There is no such thing as a habit of ego. Ego is a formation of the habit. When you see that there is no formation of the ego by habit, then there's a spaciousness. And experience the spaciousness, that is not enough. There's a clarity. Clarity is the wisdom light, is the wisdom energy, which gives you the strength to see that energy within yourself, the purity. And by seeing that, that is the purity of the anger.

[83:21]

The purity of the anger is the wisdom nature, which is called the mirror-like wisdom. The mirror-like wisdom is the transmutation of the aggressive, transmutation of the anger. So therefore, you see, within the Vajrayana teaching, we do not throw the passion. The passion is the main thing which we have. If we are going to throw the passion, we are poor, then we have nothing. So these five passions are the most precious thing within the Vajrayana. They are the main inspiration. They are the main source of happiness. They are the main guidance. They are the main teaching, in a way. And where there is no distraction, again, there is no pride. The pride arises due to the distraction.

[84:24]

Now, basically, all these things are obscured, you see. All these natures are obscured. Once the minds become obscured, the obscured path has a clinging mind. The clinging mind creates these different passions. The clinging mind has the strength to express itself in a certain kind of fashion. The fashion of pride, the fashion of anger, the fashion of suffering, the fashion of jealousy, these are all the production of the clinging mind, you see. It has that strength to show itself. It does have this tremendous strength to show itself. So now, what we are doing, we are cleaning up this passion, cleaning up this clinging mind, because clinging has been the habit pattern which has formed in the space. It's like the clouds that form in the space, and the cloud has obscured the sun from shining on

[85:31]

the planet. When there are clouds, we don't see the sun. So sun is like in our wisdom nature, which is always shining and has a clarity. And the cloud, which is obscuring that sun from being able to shine on the earth. So therefore, again, due to the distraction, the pride arises. And the distraction has let our pride increase, and the distraction has put through the trip of the pride. So instead of getting distraction into that pride, look again directly, look gently into the nature of the pride, you see. All we have to do, we don't have to be restless. We just have to sit down, and it is one instruction. The world's action instruction is one taste. You know this one way of seeing, there is the wisdom into every state. There is no two way of seeing, one way of seeing. If you understand this one way of seeing,

[86:36]

that is how you are able to transmit the whole phenomena into its natural state. So, see it and meditate. See it and meditate, and don't get distraction. We need to see it, and we need to meditate. Those are important. We need to make an effort on the path. If we are not going to meditate, then we have no choice at this stage to be in the state which is free from the habit. So meditation is the technique, is the mindfulness, is able to work, is the main key which we are working how to not to get caught by those habit patterns. But eventually you don't have to meditate, you see. You are not going to meditate for the rest of

[87:36]

your phenomena, for the rest of your life or whatsoever. The time is to come when we are able to completely transmit this obscured energy, and then you completely become the reality. And to become the reality, the process on the path is meditation. But we cannot experience the genuine true nature unless we put that effort of meditation. So it's important to do meditation until we have reached that stage, you see. So therefore meditation is important. It's like it's like everything we have to make a diligence. So meditation is the diligence, is the technique. And eventually you're not going to be the technique all the time. The technique is going to be the reality, you see. And that is when you reach the state of the Buddha nature, the enlightened nature. So the pride itself will cease and the clarity of the spaciousness will arise

[88:44]

and remain in that state. Now we have to remain in that state, you see. When the clarity of the spaciousness arises, one has to remain in that state. One should not get distracted. Now how do you remain in that state is different, different experience. At the beginning stage you may, you could only live for like one second, or you may live for like two seconds. Then step by step that strength of being will increase and you may be able to live for like five minutes into that clarity. You may have a tremendous openness experience for five minutes without being caught by any habit pattern. So when that strength increases, then your body starts to have a tremendous balance. The experience of meditation mind works directly with the experience of body also, you see. Because body and mind has a relationship together.

[89:47]

Your health of the mind is the health of the body at this stage, because we have a body also. The experience of the mind is able to go through the energies of the body. Because body is the production of the mind. It's the body, it's the production of the mind. It's the creation of the mind. Our mind is which is seeing this phenomena. Our mind, if the mind is fine, everything is fine. If the mind is problem, everything is a problem, you see. So when the mind is balanced, mind is able to be in its pristine clarity. Then the whole body started to have a tremendous blissfulness and tremendous lightness. And you feel perfectly healthy. There's a lightness in your body. There's a vitality in your body. But if our mind is very disturbed

[90:51]

and not being able to see this wisdom energy, the wisdom aspect in ourself, then the body will go through tremendous pain. The stiffness on your back most of the time, why people do massage all the time here? Because so much restless, you see. Restless state of mind, emotion, creates the unbalance of the flow of the air. Because air is the one which the mind is like traveling, for example. Without the air, there's no travel. So air is like the horse and mind is like the one who's sitting on the air. So the way the speed of the mind is the speed of the air. So the mind is sitting on the horse of the air. So if the air moves too fast, if there is a storm for 100 miles an hour, it does a lot of

[91:59]

destruction. So therefore, it creates a lot of pain here, because it's going 100 miles an hour. So now the air is getting more calmer. When the air gets more calmer, the whole circulation of energy becomes more balanced. So therefore, the atmosphere is very calm. If the wind is blowing 10 miles an hour, it's very breezy and we love to go and take the air. But if the wind is coming 100 miles an hour, we are not going to go out and take that air. That's like that. The 10 miles an hour wind is the expression of the bodhicitta nature, the benefit of the nature. The 100 miles an hour is like the clinging mind and all the discursive thoughts. So the mind and the body relationship will go together and it's called the Lushinjang.

[93:01]

Lushinjang is within the teaching of certain relaxation and within the teaching of many great meditations, the experience of body arises when the mind is able to experience the balance of the lightness and clarity. There's a tremendous blissfulness that arises at this stage.

[93:26]

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