After some time. Obstacle in practice. Now, that is the physical way of paying to this space. Now, in an unphysical way of paying, there are the beings, non-human beings, those who own that place. So for them, you give a certain kind of trauma visualization. You give them and you get the permission of the land. So the land is totally yours now. You have bought that space from the human and you have bought the space from the non-humans. So in that relative manner, the environment is cleansed that way. And then you make the mandala. Whatever the deity practice you are doing. Either it's a rightful Sambhogakaya deity or it's a peaceful Sambhogakaya deity. All deities are Sambhogakaya deities.

[01:00]

All deities are Sambhogakaya deities. Chundresi or Lokeshwara or Tara or whatever. All these are Sambhogakaya deities. And all the rightfuls are also Sambhogakaya deities. They are all manifesting in rightful and peaceful in order to benefit beings from the different structures of mental complexities. But in essence it's just the nature of the clarity. It's the nature of the humor. Just simply skillfully connecting. And then you open the mandala and then a person starts doing his practice. And then you invite the four main kings for their support. That they do not allow any negative force from entering the space of your mandala. And you put the pictures of the four main kings outside the door.

[02:06]

Facing outside. Each side there are each different four kings. And then you make the mandala on the altar of the particular deity. Each one of them have five buddha family qualities. Each one of the Sambhogakaya deities has five buddha qualities. And you structure the mandala. And then you need either a picture of the deity which has to be blessed by the lama. It's not just a picture. Behind the picture all the heart syllable mantra has to be written. While the vowels has to be written. While the Vajrasattva mantra has to be written behind that. And that has to be placed to the altar. And then if it's what kind of particular buddha family deity you are practicing.

[03:12]

Accordingly the color of the clothes, the color of the whole mandala has to be structured. Accordingly, exactly accordingly to the deity's phenomena. To the deity's way of expressing and cutting through your duality. And then you have the... Now after setting this whole thing. Now you have the outer protection by the four kings. There are the four kings. Those who took the oath from Shakyamuni Buddha. To protect this practitioner on the path to enlightenment. Because the journey to enlightenment is not going to be that easy. Because wherever there is a tremendous profound wisdom will achieve. There is a very strong negative obstacle will also achieve. Also appear. Because wherever there is good there is bad also.

[04:13]

When there is two politicians one will say bad and one will say good. And you know always there is that way. There is the relative, somehow the duality. So now after making the whole outer mandala. Outer mandala by placing the four kings. Then of course you throw away all the particular karmic debts. Negative holders. Those who create that obstacle in your practice. You give them a kind of a food. And you visualize sending them across the ocean. Totally across the ocean. This is the Vajrayana mandala way of structuring or practicing. And then you create that mandala. Putting the pictures of the four kings on the four sides of the room. Visualizing that house.

[05:18]

It is not an ordinary house. Now it is transformed into the mandala deity house. So on the four sides there are four doors. If you see in the Thangkas the mandala structure there are four doors. And then the particular deity practice. If you are doing like Hayagriva practice. Or Vajrakilaya practice. Or any deity practice. You put the strength of the deity facing inside. All the wisdom. All the strength you energy which is developed during that time does not go out. They give the protection of that. This is the skillfulness of the deity practice. So there is a particular either a picture of the deity. Or if you are doing like a Vajrakilaya there is a purva hanging. A wooden purva hanging on the door inside of the house. So that is like the protection of the inside energy which keeps it alive. And then yourself.

[06:21]

Now going through the whole development stages of the father tantra. The Mahayoga practice. You generate yourself in order to cut the grasping attachment to this kind of phenomena. We are manifesting and visualizing ourselves into that kind of deity phenomena. And deity phenomena is simply just manifested. Just manifested. You are not solidifying the deity phenomena also. Just manifested clearly. And with the essence of that empowerment of the Vajrayana. The essence has been developed inside you. And you and your lama are inseparable at this stage. And just disappearing because essentially you are in your Dzogchen nature. You are in your essence mind. And they are just a skillful means to overcome, to cut the attachment of this phenomena.

[07:28]

Now this phenomena is the one which has frozen us at this stage. And we relate to this 24 hours a day by the strong reinforcement of the attachment to this phenomena. By understanding the place as real, the chair as real, yourself as real, everything as real. Though it is just the makeup, the play of this open mind, empty mind. And not having the realization it is just the display of our mind. We frozen the display of our mind and therefore the projections become so strong. That even the dream, it is so hard that you are not able to go through the wall in your dream. You have to always use the door in your dream. You always have to get the wind to open the window in your dream. Why not through the wall? So because the attachment projection has been developed so strongly,

[08:32]

the attachment to this phenomena has grown so strongly, so there is no openness. Very limited, you see. There is hardly any open realization at all. So closed up. It is like suffocating. The state of samsara mind is like suffocation in that state. So then, you clearly develop the stages of the way one goes through from the Mahafuddha Tantra, developing each step by step. And then, very clearly, very very clearly, with the pride, the essence has to... Here, skillful means you have to have a Vajra pride of the deity. If you do not have a Vajra pride of the deity, again the attachment would not be cut. Meaningful Vajra pride is important. Like in the war, when they go to war, you have to train yourself, you see.

[09:35]

When you go to army, they train you so all the time you are brave, you know. I mean all the slogans they say. I saw in one military camp they say, it is better to die than live, you know, for instance, when you go to war. The kind of those things give the strength in your mind to see yourself stronger, to really feel the pride in yourself, to be proud, to really think, I am the one who you are, you know, just like that. So similarly here, the skillfulness, the Vajra pride is, I am the deity, you know, who you think you are, you know, just like that. So you visualize in the wrathful deity or peaceful deity, with a Vajra pride that you are that. And in the essence, fundamentally you are that. Fundamentally, you are that. And the manifestation of the phenomena of the deity is just.

[10:37]

Remember, just. You are not freezing the deity phenomena. You are just appearing with the Vajra pride. The Vajra pride is needed on the path because the attachment is strong. But once you reach that state of total clarity, you don't have to create a Vajra pride, you see. That is not needed. Then yourself is the deity. It's like a sky that nothing can, you know, obstruct the sky. Nothing can paint it blue and yellow. Nothing can fabricate the sky. But until that fabrication will be affected, you know, if you do not have the Vajra pride that you are the deity, then you can still think, oh, I'm still John. I'm still trying to be like a deity. And it's just like, you know, it will never materialize into deity. And then, you know, I'm trying to be deity, but, you know, that person is my friend. That person is such and such.

[11:39]

And this house is, you know, it's a Californian style, or it's an English style, or it's a Tibetan style, whatever. And I'm trying to be the deity. Never you can be able to cleanse that world habit, habitual frozen experience, habitual frozen appearance. Never that appearance will just go like that. The appearance is not reality. Appearance just appears. Appearance is a maturation of the habit mind. Appearance does not have a permanent inheritance. Appearance is experience, projection of our mind, which is the habitual projection. And that we develop in our state of mind. We constantly feed that, reinforce that appearance. We constantly feed our mind into such a state.

[12:42]

And then at night also, you know, the stronger that feeding appearance form is there, you project that form in your dream also. When you see your husband, or you see your wife, or you see your boyfriend or girlfriend or whatever, you just immediately recognize them in your dream just like that. Because you have feeded the appearance by reinforcing by the habitual tendencies. But they are not there permanently. Nothing was there in the dream and nowhere it has gone also, in essence. Nothing has come in your dream and nothing has gone also. But yet it is like, you know, it is on this state of duality, they all kind of appear and the attachment is extremely strong. So actually we are creating a kind of,

[13:44]

so it is called the all-facade experience from that state because we constantly reinforce this kind of situation and feed it and brings a strong clinging and attachment to that. So Vajra Pride is important to cut through that. Very, very important on the stage, that if you do not have a Vajra Pride that I am the deity, you will never materialize into just that appearance. So Mahayoga Tantra, the father tantra, just in a Vajra Pride manifests its appearance, but they do not freeze themselves into a form of deity also. They just manifest. They understand, they relate to themselves as the spaciousness and they relate to their clarity aspect, they relate to their projections, their projection is clarity, they relate to their situation arising out of this open space as the deity,

[14:48]

as a skillful means, as a skillful means to understand their mind, mind like a sky, you know, understand your mind like a sky when it relates to that point. And one does not freeze oneself to that projection, one does not kind of take it like the total freezing point, one just appears to cut through this all facade experience, to cut through this projection, to cut through this frozen appearance. And then, and then once you develop on the path, now you are constantly on your practices, now you create the mandala. You have to create the mandala at the beginning stage, that is the only way to wipe it out, that is the only way where you can, can totally see the transparency of your mind,

[15:51]

the transparency of the nature, the freedom of the mind, the total unconventional, unconditional state of the mind, is the, only can be seen through such a skillful means, by understanding that wisdom deity is called wisdom deity, the wisdom deity nature is the, what is called, what we call in the, you can call the Dzogchen nature or Mahamudra nature, the nature is the openness, clarity, openness, and yet skillfully manifesting in such a way, so therefore the Sambhogakaya form, as the illusory also it says, the magic-like form of Sambhogakaya. Now, you see, in our planet, human earth, planet human, the karma which, the karma which is produced to planet, planet earth, we have this inheritance by this karma,

[16:55]

we can say inheritance by our karma, all the karma produces that we have two eyes, and one nose, and one mouth, and two hands, so even the deities, you know, they have two eyes here, and one nose here, and one mouth here, so they can, you know, relate to us, they, you know, they can kind of communicate to us from that point, and of course there are deities with three eyes, and then ten arms, different, different aspects, which all show the different ways. So, now when we see the, to understand the Sambhogakaya aspect, it needs some more deeper communication level, that means the person is able to, the person is having a more lighter mind than having this conditional mind, and that kind of person who has a lighter mind can communicate to the Sambhogakaya deity, but one who has a very strong conventional conditioned mind

[17:58]

can communicate to the Nirmanakaya aspect of the Buddha, which is like coming into the same style of the, same style as us, like two hands, and two eyes, and one nose, and two mouths. If the Nirmanakaya comes with one eyes in the back and two eyes in the front, you know, we would be wondering then, you know, we would not take them, we would not take them into our society. If, you know, if the Bodhisattva comes with his mouth here, you would be embarrassed to invite him to the restaurant. You would not invite him to the restaurant because he would be eating like this. So they have to come just like, just like everybody else, otherwise society would not accept. I mean, we have this problem also, you see, even for enlightenment we have to somehow accept the enlightened thing.

[18:59]

This is, it's a very difficult mind. Very difficult mind. Exactly, if they come with having their mouth here, you know, and they would be eating their noodles, you know, like this. And then, and then you would be so embarrassed, you know, if it's a very good French restaurant or some very good restaurant, you know, or very good Chinese restaurant, whatsoever, the person would be embarrassed to eat, you know, and people would think, look at that strange being. And they may even put them into prison, you know, and also may do some kind of experiment on them, these are some kind of aliens, whatsoever. So the manifestation takes place in the nirmanakaya form in that way, just exactly the way human are. Some come in man form, some come in woman form,

[20:03]

some come, accordingly, you know, the communication will be right at that time, they will come to such an appearance and relate to beings from that way. So that is, the nirmanakaya teaching is given in these three ways. One is given in the Hinayana teaching, is given by nirmanakaya Buddha. The sutras is given by nirmanakaya also. The Vajrayana is also communicated and given by nirmanakaya. But Vajrayana leads a person to the sambhogakaya aspect. That is the specialty, how this nirmanakaya relates. Now the minds become much lighter and able to relate to the sambhogakaya aspect. And the sambhogakaya aspect also, as I said, the Deity is just an appearance, that particular which is blessed by all the Buddhas into such a form, there to appear and to cut through different emotions, different duality. And ultimately from the Atiyoga point,

[21:04]

you know, what is Deity is also quite different. Deity is, then is the Dzogchen mind. Atiyoga, when you come to the Dzogchen mind, then it's like the clear, clear state of the mind. So it's important to drill out, you see, drill out those things, so to see the clarity of the mind. Without those smells still hanging around, as I said, the Dharma path is the digging out. You've got to dig out deep beneath, and when you dig out, the smell is going to come up, all this different form is going to come up, you know. And when you do not have this necessary instrument of digging up, when these forms come out, it is, you do not have, you do not have, you do not have, if you lose your awareness, you do not have resistance then, you see. A person who does a Kirin practice, have a resistance, there is a safety spot. Kirin builds the energy place where you can be safe, kind of, in a way.

[22:06]

And then slowly you develop. Now once you enter the Dzogchen path, you are like in the sky. You are challenging everything. You do not have any protection field. You are just showing, you are making the lines roar at that stage. It's like challenge. You challenge your world karma. And if you have the awareness all the time, then you are able to challenge it. But if you lose your essence, then you will be grabbed by them. Of course, then again, once you have the presence, it will break through. But it will be like, you know, a lot of wrestling. It will be like a wrestling. Sometimes karma puts you down and sometimes you wake up and you put that down. It will be like that. But the Kirin will cleanse the whole thing.

[23:07]

The practice of the Deity, it's like a laser fire cutting through them and it's the strength that nothing can strike it back. So then developing on the stage of Kirin, now you are very clear into the Deity form and going like if a person does a very, very good Kirin, like the best way of Kirin practice is to do until you get a sign, which is the most important. And then the second way is to have a vision of the Kirin, the accomplishment. The vision will come at the same time your experience is there. It's not that you have no experience and a vision comes. That does not make any sense. You have a deep experience also at the same time and by that experience the vision of the Deity will manifest. Or in your dream, that is the weakest sign. And when you do not have those three signs,

[24:09]

that means you have not accomplished the Kirin. You still have to go and still have to do. So the most superior sign is you see the Deity in person to person and Deity empowers you. And when you see that, of course, at that state your mind is extremely light in the Sambhogakaya state. Your mind is extremely light. The duality is very light now. The duality is not strong. When you are able to see a Deity, you would not be in a very gross, tangible kind of mind. When you are able to, ready to see the Deity, your mind is already like a total light. So little barrier could be left which can be cut through by the Deity's empowerment. And then the second one is the vision. Vision is like when you are not fully asleep and when you are asleep and not asleep. In between is the vision. I think in the West people have little bit misunderstanding in vision.

[25:15]

A lot of people have think that vision is something, you know, you create an imagination or something you feel very strong. That is like a vision. That's not called vision from the Vajrayana point. That's just an imagination. Vision is you see, you see, you completely see. But at the same time, it's not something, you are like in a state, sleep and not sleep. That is the time you get the vision. Or the very clear vision can be, for a very realized mind, there will be always the clear vision also. So then, having those experience which one has to commit oneself for like at least for 3 months, then to 6 months, then to 18 months. I would say 18 months is very good. Then a person can get realized.

[26:16]

That is the strength of the Vajrayana practice. It's amazing. I mean, we are talking about 6 months to 18 months realization. It's just far out in a way. We are very fortunate, very very fortunate to really to experience so deepness of the state of the mind. If it's done properly, if it's done completely and properly, then it can happen. Because you are constantly drilling and you are facing them and you are not afraid of them. Because once you have a clear knowledge, you will be willing and you have the strength to do it, the inspiration to do it. And that is how Lama Mipham, Lama Mipham went to Manjushri practice for 18 months. And 18 months, during that time, he was able to drill out all his karmas, everything was cleansed. And after 18 months, Manjushri appeared to him like person to person.

[27:19]

And at that time also his mind was extremely light and there he got realized. And he became one of the greatest teachers of Tibet. One of the greatest masters in the centuries. So many works are there by Lama Mipham. On meditation, different arts, on medicine, on all the different subjects, sciences. Lama Mipham wrote all those books spontaneously from his wisdom mind. He never studied them. Because all the chakras, the inner chakras become open and purified. So we, as I said, we have a very rich mind. Extremely infinite richness. And not being able to see that, it's just like, and we try to struggle all the time because we are doing the wrong way. We struggle and struggle and struggle, searching something by struggling. We don't see that. Therefore, in Nyingmak tradition, Kagyu tradition in Tibet,

[28:24]

the practice is so importantly emphasized without practicing, just by thinking and thinking, you will not reach that state because you will be struggling. When you do it, you know, when you do it, it's not going to be easy also because walking from here to Fairfax, you have to know that it will be tiring, but you are ready to face that tiring. You would not stop simply by tiring. If you stop simply getting tiring, then you lose your aim. So you have the strength to walk it even you get tired. That is the importance of how one has to be on the path. So then once, now each one of the deities, you see, they are manifesting our five elements nature. The five qualities of our five elements, the purity of the five elements, the purity of our energy, the purity of our vital fluids,

[29:25]

which is mostly emphasized very clearly in the Tsa Lung practice and usually it's not taught until the person does the Tsa Lung practice about the vital fluids, about the wind, about the chakras. Those are a little bit too profound and it's only taught when a person does the Tsa Lung practice. And it does not mean that if a person is not doing Tsa Lung practice, one would not have the generation, the clarity of the wind, the chakras and all the states. It will come simply by doing the deity practice. They will all manifest because they are there naturally. Within the Buddha nature everything is there. But it's much more knowing that state which can be faster in dealing with the different state of the mind. It can be faster. But it does not mean that even from the Hinayana stage one can get enlightenment but it will take a long, long time. From the sutra point even one can take but it will take a long, long time.

[30:26]

Now in Vajrayana it's like, you know, if a person receives the initiation and even does not practice the effect of that world generation takes place after seven lifetimes a person gets enlightened and the person takes very good care respect to the environment. Even without practice in seven lifetimes one can reach a certain great degree of realization. Because the energy transmitted at that stage will change your environment. It's a very strong impact when you receive the initiation. It's like you go to a war and the impact going to a war remains in your life forever. You go and see with a machine gun killing twenty people and when you come back it will remain forever in your state of mind for so long time. Similarly, in initiation, in the transmission it creates that impact which will remain for so long time

[31:27]

and in the long run the duration of the cleansing by the deity takes place in such a way. And that is how the Vajrayana initiation mandalas are very, very profound. It's very, very sacred. What we call sacred. That's the meaning. It changes our personality from deep, deep inside on a long run. So, now as I said the deity practice is cutting through the attachment to this appearance. There is here is a let me explain you. There is a conversation by one of the Deva's son and Manjushri. Manjushri and Deva's son has a conversation one time. It is in the sutra of

[32:27]

the Lotus Sutra. I don't know what, which I don't know exactly whether the Lotus Sutra which we have translated in English it is the Lotus Blossoming Sutra. Lotus Blossoming Sutra. There are many sutras, you see. There is even the Moonlight Sutra. There is even Moonlight Sutra. This is the Lotus Blossoming Sutra. In Lotus Blossoming Sutra, the son of the deity called, his name was Namparopa. Namparopa has a conversation with Manjushri. And Namparopa asked Manjushri, the appearance of the external the mountains, the earth, the sun the moon, the people, all these things

[33:32]

is created? Or how does it happen to be? How does this appearance happen to be? Because all the Vajrayana teaching relates to the direct essence how this appearance and our elements develop. So the question was asked that how this appearance begins? Was it created? Or how should we look upon it? And Manjushri told to Namparopa, to the Deva's son, the external appearance is not being created or produced by nobody. This is the experience of the appearance of the maturation of our mind. It's the habitual maturation which is our own mind projected and it's simply the experience of our habitual mind. There is no one who created that. And then he asked again even we

[34:34]

see this as a maturation of the habitual mind but the mountains, the ocean, the sun and moon, they are so solid and how should it be seen as a maturation of the mind? How should it be seen as a habitual mind? They are so solid. The earth is there so solid. The ocean is there so solid. The sun is there so solid. The moon is there so solid. How should one relate to that? If it's not been created, if it's been a habitual projection of one's mind how should that be connected? How should it be seen? And Manjushri replied to Namparopa all this appearance which simply appears in our mind is like there was in one time in the Banaras in Varanasi which is in India where Buddha first gave the teaching and it's one of the most ancient city of India. One of the most ancient city in the world is Varanasi.

[35:36]

Very, very, very ancient city. A lot of history begins. All the Hindu teachers, even today it's a spiritual place. If you go to Varanasi, the river Ganges and all the sadhus and babas there's the hymns and there's everything going on there. It's like everything. It's like a big market. The people dripping in the river Ganges and everything. You feel old. There is the old sensation in Banaras. You really know it is an old city. The king palace, the steps you just feel like you are in one of those years of like during like the early 80s in the 11th century or the 6th century there are certain parts of Banaras where you really feel people are dressed totally in their style. The only new modern thing you see is bicycle there. There are thousands and thousands of bicycles

[36:37]

in Banaras. There are cars but not many. Evening time is very, very highly populated place also. I studied there for two years in Sanskrit University. We have a Tibetan institute under the Sanskrit University. I was studying there. So, it has about one of the most heavily populated city in India. I would say about 7 million people or 8 million people. It's heavily. And in the evening time there is a traffic jam of bicycles. It's true. Traffic jam of bicycles. And you hear all this clinking noise of the bicycle. Clink, clink, clink, clink. Rickshaws and bicycles are the two main things. And it's miles of traffic jam. Here we have car traffic jam. Here they have the bicycle traffic jam. And the way that is the only

[37:40]

seems to be one of the sophisticated. But the real Hinduism has been preserved in Banaras. In that part of the state called Uttar Pradesh in India where the real Hindu is derived. All the Brahmins are there. The Brahmins, all the caste. Very, very alive. The culture is so alive. If you have to see a real Hindu culture, that is the place to go and see. The old temples, the hymns, the Ravana, the Gita. Everything is there happening. Everything happening. So, and you see a lot of people with the tail of hair here. The Brahmins have this long tail of hair. Just if you see Hare Rama, Hare Krishna, you know, they have this long tail of hair. It's just filled with that. And then there is a part of place where you go very, very ancient. Old people are doing, they are not wearing pants. They are wearing dhotis, the ancient Indian dress. The men are wearing dhotis

[38:42]

like a, it's a very hot country so they have this light cotton clothes. It's like, you know, they just put around. I don't know how to wear but it's like a pant also. But if you say it's pants, it can be opened. So, it's good to go to beach wearing that kind of thing. It's like you're ready to open your clothes and just go. And also the real dhotis come, I guess it has been derived from the Deva's clothes. It is the clothes of the Devas, the style of in the Deva's realm. I guess that's how it used to be. Because ancient Indian king's costumes are copied from the Deva's realm. In the Deva's realm the hats, if you see in Hindu like Vishnu and Vishnu and all these hats with gold and things these are all Deva's style. So, it has been copied from there. And when you enter

[39:44]

you really feel so old and this is a lot of history. It has got a history. So, in the Varanasi, in this huge, in this big city, Manjushri told one time there was this Brahmin. His name was Mechin. It's been translated from Sanskrit. Me is actually called fire. Agni in Sanskrit is Agni. And Jin is I don't know how to translate Jin in Sanskrit. Anyway, his name was Mechin. His Brahmin name. And then he visualized his body into a tiger for so long time because he has a lot of enemies. So, he was so afraid of his enemies and he visualized himself as a tiger, you know. Tiger, tiger. So, tiger is something strong, you know, which can kill. It's one of the strongest animals. And he visualized himself into tiger. His mind was completely, he was orientating his mind, programming

[40:47]

his mind into tiger constantly all the time. Day and night, day and night, day and night. And after some time his body completely changed to tiger. Because the strength of the mind can change. Like, you know, first you have a good heart and then you want to be bad. You really hate one person, hate two person, three person. After some time go and shoot and kill hundred person. You will not feel anything. It will just be like a, you know, nothing. If you go and see the butcher, how they kill the animal. They don't have one feeling, you know. Chop the head like we cut the vegetable, you know. It's like cutting a cabbage. That's all for them. They don't have enough feeling. Same their mind can develop at a stage that mind produces that thing. And visualizing himself into tiger was able to completely materialize into that form. He become a tiger. So therefore the whole city become empty one time. The part of the city become empty because yeah, because he would be

[41:49]

eating them, you know. If there is a tiger on the run, I don't think so. If we have a tiger in this room, he would be sitting. So the whole part of the city become empty. So it shows that there is no fundamentally a creation, creation structure there. It is simply the maturation of the mind which can manifest into different, different state. There is no permanent structure from the place or from the object that this is the end. This is simply the state of the mind which can our own state of mind maturing into state. So there is no such thing as creation, you see. What Manjushree meant is our own mind which develops, which programs, which habituated itself and then that habituation when it matures it reflects out, project and therefore we see this thing. So there is no permanent in that thing. Like like for a monk

[42:55]

the monk, how do they keep their vows? Of course at the beginning they may have felt a very big renunciation from the samsara and the way they see themselves is to cutting through the attachment of the samsara and that is the Vinaya path, the Hinayana path, how to approach the enlightenment, being strict, imposing strict discipline on oneself, approaching the harder way actually what I would say, imposing strict discipline on oneself and then renouncing the house, going to the monastery and creating living in that environment, creates that kind of situation allows them. So they visualize the, they visualize the object, you know, where they will get attached as a skeleton, if they have a tremendous desire they would visualize the person where they get attached to as a skeleton as seeing inside of the body, the lungs the skeleton, the thing, and of course after some time you don't get it, you don't

[43:58]

of course you won't feel it, you see you wouldn't want to go and that is the way, that is the way I'm not trying to embarrass anything, you know that is exactly how the approach is taken from the Hinayana point and so they, it is fully materialized after some time, some can really see that everything is going to skeleton, you know, they will see that thing so real so it is everything from the beginningless time it is the accumulation, the habitualization projection, programming which we program into our mind, so it can appear into anything, nothing is permanently structured externally, it is our own mind so How do you relate to it? Yeah, Manjushri answered that, you know, Manjushri said that everything, there is no such thing as permanently

[45:00]

as externally, it is the maturation of the mind which supports that so here let's talk in this general condition, the earth, mountain sun and moon, these are the general phenomena these are the general phenomena of this particular being us, human being general phenomena, we create this you know, we create this atmosphere and this atmosphere is not resistance for another environment which we won't be able to adapt to that, but what our scientists are saying that this environment phenomena this particular permanent structure of oxygen and if you go to the next planet, there is no oxygen that's wrong I see it wrong because here we have that oxygen which our karma can accept that but their beings, for them, there is oxygen where they can live and it does not mean that oxygen is not there

[46:00]

that environment is presented there, but this particular karmic structure, we are not ready for that so that is how nothing is permanently it is the structure of our self so Manjushri then again told that all this appearance is uncertainty all this appearance is uncertainty some people see light to someone where we see, you know, we see human being we see this as a light to see things but to some being this is the darkness for owl this is the darkness owl don't see in daytime, for certain birds this light is the darkness, there is no certainty in appearance it's one's own projection and for owl night time is the way they can see things and that is the time where we see as the dark for them the night is the light and day is the dark

[47:03]

for us the day is the light and night is the dark there is no certainty the earth is a fire also there are infinite experience, uncertainty because the adaption of the karma is how we program and manifested ourselves on such and such planet now each person have their own personal phenomena and there is a general phenomena the general phenomena is when you see the sun and moon and everyone we share together is the general phenomena because that is general phenomena it's a collection support it's like voting the president of the United States by everyone's vote that one is chosen it's like the general phenomena the general phenomena of this country is Ronald Reagan at this stage who is the president of this country whether we like it or not

[48:05]

the sun is there, the moon is there the rocks are there, the swamps are there that is the general support what we all took part in this big cooking the cooking of the karma so that is the general phenomena how we are able to see earth as a walking place and we are not able to fly in the sky every human being has something in common that is called the general phenomena something in common and not personally not everything is common two persons can relate to them in common and two person can think there is not much in common those are personal phenomena but there is no certainty in personal phenomena either there is no certainty there is no permanent structure certainty in general phenomena there is no personal structure and certainty in personal phenomena either. Because what you think good here, you can think bad next year.

[49:07]

You know, if you hate somebody, you may like that person sometime in the future. So there is no certainty also in that. So that is one of the reasons why the wise people say, when you get angry, when your bloods are rushing, don't make a decision because you may change your mind. So it shows that there is no certainty in the appearance, there is no certainty in the phenomena. Like for us, the water is like, to go into water, our human condition, karma, cannot take that. We will die, we will suffocate. But for fish, it's the most beautiful house. They can live, they can swim, it's such a beautiful joy. And so gracefully they can do all these things. But if we go to do it, we will be splashing our feet when the oxygen bottle is finished, and there we are dead. So it does not support our karma.

[50:10]

And there are beings like the fire, for us the fire is fire, but to some the fire is a house. The fire deities, the gods of the fire, for them the fire is like a palace, the fire is like everything for them. Particularly the fire practice, not the kind of fire practice which, you know, it is related, every fire practice, but the particular fire practice practicing the fire god, the fire deities. Because fire is like the main offering for them. For them the fire is like the house, the fire is like the temple, the fire is like the world offering. So then we relate to that fire deity for their strength and help for what we need. So it's like communicating in their own language. So there's a skilfulness. So the wisdom is, prashna is, those who are in the fire, you communicate in the fire. Those who talk Tibetan, you talk in Tibetan. Those who are English, you talk in English.

[51:13]

Those who are non-human beings, you relate to them in their language, whether telephatically, or whether quietly, or whether in an obvious way. There is this skilfulness, unlimited communication of the prashna, of the wisdom. So there is no prominent structure externally. And there are some, those who take the fire as a food, and those who are like the fish, they take the water as their home, and take the water as their earth also, because they can live, float, you know. I mean, there must be so many beings. For them, the fish, I guess mammals as well, I guess the water is very much like, in their perception, like earth, where they can just sit on it, you know, just sit on it. It feels comfortable, the whole perception is there. And then for the devas, the water is like a nectar, amrita. And for us, the water is a water.

[52:15]

And for hungry ghosts, water becomes like, according to their karma, tremendous negative karma, water appears like blood, and all kinds of impurities to them. So each person's karma relates in a different way. Some people are happier in personal phenomena, some are less happier, some are more happier, some are less suffering. It's all the structure of that karma, and all karma are appearance, all appearance are uncertainty, nothing can be trust. So when we trust this appearance, which is not this permanent structure, that is where our problem begins. We are grasping to this appearance of uncertainty, and we believe in this system, very real, and therefore it does not give us the true answer, and therefore there is a big gap all the time in our life. You know, what is happening, why we are not fully bridged, because of that thing. Trusting in the appearance of uncertainty.

[53:16]

And then the same as the space, there are beings, those who trust the space as a space, and those who see the space as a place to live, see the space as a space to fly, and they are unlimited, the way the mind, the development of these habits, different, different complex habits, from different lifestyles, from different directions, they all support to experience such a thing. So that is how Manjushree, what Manjushree meant, that there was no such permanent structure externally, it's the maturation of our mind. So, therefore the general samsara and the personal samsara, in being a samsara, we all share, being a human being, we all share this planet, we all share this common, seeing all the structure, but the personal phenomena are different, and then able to eliminate that, is like waking up from the dream. So there is an end to samsara from one's point, one's own experience, there is an end,

[54:20]

but one cannot say that there is an end to samsara from everyone's view. Samsara would not end from everyone's view, samsara would end from one's own experience, because the appearance of the, the appearance, the appearance, in the Vajrayana tradition, there is clear distinction of the object, mind, and appearance, there are three things. And the object is like this moon in the sky, the appearance, and the mind is like the, mind is like the lake, mind is like the lake, or the vase, vase of the water, filled with water. And the moon, which will reflect on it, is like the appearance in the vase, in the lake. So our mind is like the lake, and the moon is the object,

[55:22]

and then the object would appear in the water, so you see a moon in the water, so that is like the appearance. So the appearance, appearance and the, appearance and the object do have relation, but appearance and object is not one also at the same time. The mind and the object do have relation, because object is the production of the mind, but the one cannot say that mind and object is one. Mind is object is one to your personal phenomena, but mind and object you cannot say one for everyone, you see. If you say that, then when your samsara ends, then there should be nothing left, so which is still for others. The phenomena is still experienced by other beings. While you are, when you transfer that karma,

[56:23]

when we die, we change our karma to a next kind of karma, even the same mind to a fish, let's say we are born as a fish next time, what we can remain at this stage, as on this earth breathing thing very comfortably, gracefully we can go to dance, discotheques, and we can go to, you know, we can go to play all this beautiful music, classical thing, dance, you won't be able to do if you are a fish, you know, going out and dancing, the fish won't be able to go dancing, it will just die there. The first two steps is the same person, there you are dead, you know, there is no support for that phenomena at this stage. But it can dance very gracefully, if you put the music in the water, you know, then it can, like the dolphins are dancing, you know, the dolphin dance kind of communication, it's like that. So, the samsara is, there is an end to samsara

[57:24]

from one's own personal experience, because you totally, but you cannot say that it's end from the other beings, because other beings go through their own struggling, you see, when Buddha got enlightened, not everyone got enlightened. So the object is not something, a permanent structure, the object is simply a general phenomena's production. Our whole universe is a general phenomena's production of all the mind. So there is a general phenomena, and there is a personal phenomena. And these appearance are not permanent structure, they can change, as I said, to some fire is house, to some fire is burning, to some water is a place to live, to some water is a suffocation, to some water is like to swim, there are different, different, infinite things, no such thing is permanently there, built up. So then, once the mind, once the dualistic mind dissolves, then the appearance also dissolves.

[58:24]

You see, the appearance, the grasping of the appearance, the attachment to the appearance also dissolves at that stage. The appearance also dissolves. Once the mind, so, when the mind dissolves, which is the dualistic state at that stage, it's not the wisdom manifests. Once the dualistic state is dissolved, then the wisdom, non-dual state manifests. It's not that once you have it, you cannot have the dualistic mind and the non-dual mind at the same time. You never have that, never ever. When you have the instant, so, you know, when you go to meditation, when you sit, when you sit and do meditation, you have an instant experience of your realization, so powerful that moment is, it can give such a big flash.

[59:27]

But by the time you think that I have it, you have lost it already. It's already gone. But it's so quick. So you cannot have the dualistic mind and the non-dual mind at the same time. When you think that you have it, you have lost it already there. So it's no more there. Any other question? So, there is no certainty in our appearance and therefore seeing the true nature of all these teachings that we have manifested is to really cut through the uncertainty, this confusion, which we get tremendously attached to our appearance and the appearance is simply uncertainty and not being able to understand that

[60:29]

we reinforce our appearance, we reinforce our attachment, so it becomes an endless samsara cycle. So a person on the path has to wake up and manifest oneself into that particular, empower oneself into the deity practice, whether it's a peaceful deity or whether it's a rightful deity. And one does the practice on the path and then one sees the true experience out there. So that much I'd like to say this morning and now we will go through a session of meditation and we will need time to digest these things. Okay? As we have gone through the different stages of the teachings from the Hinayana to Mahayana to Vajrayana, all these paths are like appearance in the mirror.

[61:31]

In the mirror there could be many forms, many different colors will appear. Similarly, all the stages of the development of the teachings are like the appearance in the mirror. And then, now we have just gone through certain stages of developments, how the stages, the depthness of their levels. And now this afternoon we will be going through the teachings of Dzogchen, the teachings which relate to the Mother Tantra. And relating from the space, the nature of the mind from the point of space is the teaching of Dzogchen.

[62:34]

Relating the teaching from the point of clarity is the teaching of Kirin, the nature of the mind. From the clarity aspect is the Kirin practice and from the spacious aspect is the Dzogchen teaching. Clarity aspect means the way we relate with our different environments, the way we relate with our colors, with our phenomena, that is the clarity, which is particularly related in the Tantra as the Father Tantra and the depthness into the Mother Tantra. Now Dzogchen does not mean that there is no development, there is no respect for the clarity. Dzogchen has the highest totalness, the completeness to the respect of the clarity. While the whole effort,

[63:40]

the creative effort is totally beyond, gone beyond in Dzogchen now. There is no creative effort at all in Dzogchen. While there is an effort on the path, effort in all different aspects, on the lower yanas, in Dzogchen there is no such thing as effort. There is no particular visualization. The whole effort, which is regarded as a duality, is totally gone beyond in Dzogchen. So it's a totalness, it's the completeness, the wholeness of the experience, it's the Dzogchen nature. But in order to come to the Dzogchen nature, it's very important that we develop well our altruistic attitude, very important the stages that we develop all different aspects, the way we learn to be respectful to our environment

[64:43]

are like making our mind clear. It's bringing the sharpness of our mind. When we lose respect to our environment, it's like we do not learn the sharpness, we do not learn the clarity of the mind. So a great deal of emphasis is put in the Buddhist teaching on compassion, on relative compassion, on the integrating of relative bodhicitta mind and absolute bodhicitta mind. Relative bodhicitta mind by the practice of six paramita and absolute bodhicitta mind by meditating on emptiness and integrating the experience of emptiness and the form. While in the Vajrayana, these two are emphasized, the relative bodhicitta is the emphasis of the caring practice and the ultimate bodhicitta

[65:45]

is understanding the Dzogchen. And the total bodhicitta mind is seeing that inseparable state, that is the total bodhicitta, the total enlightened state of the mind. That is how it is very important on the path as long as we have a lot of things left inside we need to dig out, we have to follow the path, we have to use those means, the instrument, the means to be established, the means to be put into effect on the path. And it's extremely important because all the teachers in the past, all the realized teachers in the past has put great emphasis on the behaviors, behaviors in our communication. So we have to respect that behavior. And they are not frozen into a behavior.

[66:48]

Because no teaching can liberate in a frozen state. If we take the teaching as something solid and we freeze ourselves in behavioral structure, then we become like puritanicals. Then the purpose of monk is not understood, like the purpose of Brahmins they do not understand. They have their clinging to their curse and they become puritanical. And a monk could become puritanical when the monk does not see its limits. The point of becoming a monk is to open oneself by giving up the attachment but then they create another attachment by seeing themselves as something great, something superior than someone else. And that creates the puritanical of the monk and which is not good. So it's simply stated, it's called

[67:51]

sultim tuljub choksin. Sultim means ethic. To see one's ethic as extremely great and frozen into the state that is called the puritanicalness of the path as far as it relates with the monk. So our whole practice on the path is not something we freeze ourselves because our main point in samsara is freezing point and that's what we are trying to melt it, we are trying to cut it, we are trying to get rid of it. And again we try to establish ourselves into another spiritual materialism by freezing it, then we do not get benefit out of the spiritual teaching. So therefore all this emphasis is put so much that you don't see this experience in the life as something frozen, you just see them as light, you just see them as illusory, you just see them as something just,

[68:53]

you just see them just and you respect that just and you open that just. And then you can free yourself. But when you go one step beyond just, then you become serious, then everything becomes frozen, then your spiritual becomes very serious, even your ordinary life situation becomes very serious, there is no humor. We lose the whole ground of humor because we don't see that nature is just, because the nature is just and when we don't see that just we become serious. And then again we get caught into that materialism, again we get caught into that structure, again we get caught into our form, again we create, which means we again create the chain of the karma, again the chain of the karma spin. Now at the same time,

[69:53]

a person should not misunderstand because Padmasambhava himself said, though my space is as vast as the sky, higher than the sky, there is no limitation at all into the nature of the realized mind, but the way I relate will be skillful and just, which means it will relate to them in their proper behavioral structure. We can't say that, unless you are relating in a crazy wisdom, which you can see the movement is extremely right, then you've got to have the wisdom to see the crazy wisdom environment, otherwise you have a really great kind of understanding of your view, and if you have the great understanding of the view totally, you would not be first of all, I guess, making some kind of misjudgment.

[70:54]

But when we do not have the experience of the view, and we just try to take it as theoretically into ourselves, then the theory and the behavior does not match at that time. There is a very big difference. The theory and the practical would not match, and when they do not match, then there is a split personality. Then the person goes to experience a split personality, thinking, well, when you sit, I think it is like that, but when you relate, you have a hesitation. The split personality appears because there is a hesitation, there is not the openness there in reality. So therefore, until that openness does not take part, does not take a living experience in your mind fully, we have to learn to respect as just also. We do not become serious, we just talk

[71:57]

in that language, just. So that is important. Pema Sambhava also related greatly on the emphasizing of the altruistic and relative bodhicitta mind. And then, that of course also, you always do not create a form in your mind. Spiritual path does not mean that you always think of a form, you always try to create something, think about something good, think about this. In that way, you will be creating a lot of continuous chain of forms, one after another. So you will be producing a lot of complexities of karma, another complexity of karma. And that is also that in that way we are falling towards the side of eternalism. When we form a chain of forms, one after another, we form into eternalism. The traps go towards eternalism. Your complexity of the forms become more and more complex. And particularly if you have to study different, different philosophies,

[72:57]

then that will become even more complex. And if you are going to talk with 100 people, then each one of the people have their own different view, it will be more complex. So you will be entertaining yourself with all these complexities of chain of forms. So again, that is called the eternalist. No matter what we like to think or call, but actually that is called eternalism. And now nihilism has no understanding at all towards the side of the behaviour, have no respect. And it's worse than eternalism. The experience of the nihilism is worse than eternalism. Though eternalism has some kind of frozen form, but they do have some respect in their form. The problem with them, they don't see it as just. That's the big problem with eternalism.

[73:59]

They see it as something extremely serious. So now nihilism has no whatsoever respect at all to the forms, no whatsoever respect to the behaviour, to communication. It's just like, I guess, kind of a very difficult mind, very difficult mind, to a very degenerate mind, the lowest degree of mind, state of mind, which degenerates, loses all the clarity, loses all the intelligence, loses all the positive experiences, and a very, very difficult mind. They go through very hard hardship themselves. So that is like the nihilistic mind. Very few, and I guess most of the nihilistic experience do come, a person falls into a nihilistic view when a person goes very hard into the form, and does not get the full expectation

[75:03]

out of that. And then one cannot see the karma far away, the lack of intelligence to see karma, the lack of intelligence to see how they appear, how they originated, and then not seeing that one loses the patience and one says, everything is just nothing, forget about it. It's like a very tired mind in the form, of course they do all happen in the form, and then a person falls into the nihilistic state, but that is also, nihilistic state is not in the open space, it is a frozen state also. Nihilistic is also form in that sense, but it's a formless form. It's a formless form. It's not a form, eternalistic form, it's a formless form, because they live, they still do plant, you know, even the nihilistic person has to go to shopping for plants, for cooking for tomorrow, and plants, whatever they have to do.

[76:03]

So it's not exactly nihilistic, even they try to be nihilistic, they can be a complete nihilistic, because they have a form, they have a speech, they have a mind, so it's kind of hard for them to totally vanish into thin air. Simply, they can't do, even that's what they wanted to be. But there is a karma, which is not going to let them go. It's like the body of the bird, when the bird flies up in the sky, the shade is always there, one can never, the bird can never escape from the shadow of it, sooner or later, even the bird is flying 15,000 feet, when it comes closer, the shade will always come, there is no way that the shade will disappear. That bird is not going to disappear into the moon, we know that no birds can just disappear into the planet moon, even they go to planet moon, their shade will appear on the planet moon, so there is no way to escape from the karma, wherever we go, the karma follows us.

[77:06]

Wherever we go, the karma follows us. It is the only thing which we cannot escape. And therefore, so much emphasis, understanding is so important, that once you really have a good understanding of karma, we would save a lot of big trouble coming ahead, because we would not do such thing, which would put us into those difficult state. And it is important because, without understanding how things begin, then it can create a big chaos in our life, because most of the suffering do happen with a negative karma, and most of the happiness do come from a positive karma. And just simply understanding karma itself is a tremendous stepness, the teaching is very profound in the nature of karma. And one should have a respect for the law and order of this universe, because that is the natural law and order of the universe, which is the karma. Nobody has created us, our experience, our bad thing,

[78:11]

it is our personal responsibility. Like the shade of the body, wherever you go, the shadow will come with you. Wherever the bird flies, the shadow will be there, sooner or later, on the ground. No bird just disappears just like that, the body will be there. Similarly, wherever you go, in any part of the universe, in this life, in the bardo life, after the death, the karma will go with you wherever you go. Though we can't be going with our friends, with people we like, but one has to go by oneself. So, paying respect to that karma is so important that one really has to understand and understand it very clearly. And Padmasambhava himself said, though my view is greater than this space, but my actions are so minute, like a particle of the grain, that he would not just mistreat it.

[79:14]

We should never mistreat our phenomena or karma. But at the same time, one is not frozen. Now, that is the particular of the Vajrayana practitioner. Vajrayana practitioner would not create the chain of the karma, but one will respect the phenomena around it, one will respect the situation around it. At the same time, respect does not mean that you will always have to show a smiling face, and you will always have to show some kind of perception, what we have, what is respect. Respect at that stage will be supported by prashna. When it has to be cut, you will cut. But the essence is respect. The essence is total openness. The essence is total purity. So there is respect at that point, because you are helping your environment, you are helping your fellow human beings, we are helping our dharma brothers and sisters,

[80:15]

we are helping every being, animals, humans, we are respecting our body, our mind and our speech, as well as respecting others' body, others' speech and others' mind. By understanding that essence, that is how the world communication, and abhisheka means, that's exactly what abhisheka means, empowering, empowerment. Even in ordinary stage, there is a kind of empowerment stateness. When a person takes a drug, then he passes the drug to the other person, and then the other person takes, so the person empowers that person. And then after some time, one goes through all the tremendous circle of very difficult experiences, and that's the wrong way of empowering. Now in that essence way, the nature is the total clarity, so that clarity, that essence is transmitted, is empowered, so both share, both communicate from that level. So there is that kind of respect,

[81:17]

respect and communication take place, which can be different, different appearances, from very loving, very kind, to extremely rightful, to extremely thingy. Like all the different past mahasiddhas, you have seen, you have known, Thilo, Naro, Marpa, Mila, Padmasambhava, 25 great disciples of Padmasambhava, to the great Longchenpa, to Lama Mipham, to all these great teachers, how they have been exactly the same way, there is tremendous respect, tremendous respect. Now sometimes we get so caught in the form, for instance in Tibet, for instance in Tibet, because there were many great lamas, those who attained this realization of their mind, of the true nature of their mind, they have this wisdom which transcends beyond the human behavior. And the human behavior is a karmic behavior,

[82:22]

it's a structured frozen form behavior. And so the Vajrayana teaching is basically the concept of duality. So relating from that point, of course the duality mind first hears and one sees that whole situation, and we hear that and we practice it. So it's understandable, human mind is not something different, all Buddha nature is same, but what human mind at this particular stage I'm talking is the karmic mind which make us, make us as a human, which is the frozen karmic mind, the ordinary mind, that is the difference compared to that enlightened mind which we all have. So then there are many cases like there are a lot of cases

[83:26]

what we would say like crazy yogi, crazy wisdom, sorry, crazy wisdom style. In my previous life, my previous life teacher who was from the Kali school, my lineage, my lineage to lineage teacher was Drupa Yungsen Drupache, who was manifestation, Milarepa. And he beat, he beat my previous life all the time. And my previous life was he stayed many years in retreat, he spent 9 years in retreat, and he has long hair, because in retreat we can't cut the hair. It's one of the samaya, when you go to retreat you cannot cut the hair, which I will explain later, because those are important part of the caring practice, you cannot cut your hair, you cannot cut your nails. You have to ask those permissions before you go to retreat to the lama, may I wash my face,

[84:28]

because part of it, there is so much respect to the body, you are always the deity, your body is transformed into the wisdom deity, so you cannot fabricate your body at that stage, part of the reason is. Because it's the attachment which we go through all these things, you know, brushing our hair and whatsoever, at that time you have to be natural. There is the respect for the natural state. So part of the reason so he has long hair and then he went and one time he met Rupa Yogi Rinpoche, he was a yoga of course, a great all his work is to cut through, to see exactly what has to be done, it's not that he is going to wait for what he sees. So my previous life went and the monastery is next to Lhasa

[85:30]

called Dechen Chokol next to the airport of Lhasa Dechen Chokol Kagyu school and then he went and offered him a very big offering for the monastery which has to be built and after he offered his entire thing from his cup to Rinpoche three times so when he offered that then he said I'm very pleased and I want to go and ask the Tibetan government to give you a special status you know, this is like in Tibet when the lamas have done through many years of practice and when their teacher sees them they have attained a certain state a great state of realization then as a communication like the Chinese emperors offer the status of

[86:31]

Tai Situ and there are many other lamas who talk these are titles, just simple titles actually it's just like a system it's a Tibetan system so then he said I'm going to ask something for you and in my previous life I said I don't need that, I just don't need, all I need is you know you've given me the teaching, I don't need none of those and that was his status he said you think I'm crazy? I thought something good for you and here you don't do it, he grabbed from his hair and he beat him there he beat him to death and his hair was flying and it's really rightful beating they don't just beat just like very very hard beating

[87:31]

but each one of these times when they beat there's a lighter sensation in the body the opposite thing, it's totally opposite in an ordinary sense once you're beaten it's very heavy your mind becomes very bad after each time they beat your mind becomes lighter and your body becomes lighter that is the effect of how they realize they see that they're not just fooling around they're not just doing it aggressively with total compassion they can see what has to be done so it's a very kind of what you call crazy wisdom very crazy wisdom so that is somehow and it only happens in the case of very realized lamas where you see that when a person is possessed when a person is possessed sometimes there's a rightful cloth and the rightful cloth is put over the person

[88:34]

and then all the emotions all that craziness completely goes away so those are done with a tremendous realization so that is how in Tibet the whole abhisheka the whole empowerment has taken in such a very different stage and the student understanding of the openness and the lamas understanding of communicating from their stage it has been a very good sense of communication and language in Tibet from that point but that does not have to be that's the only way to go through realization the realization happens in different ways each one of these teachers have their own different style and each you know the most important thing is to awake oneself and is to be strong that is the most important I'm not saying that that is the way

[89:37]

which has to be applied in the west I'm not saying that at all but over there they develop the sense to go beyond the ordinary mind which they have the ability to face it ability to seeing that what is happening, knowing what is happening and even though it was difficult even though it was difficult and again one time my previous life was beaten and this time he felt so sad he just thought that he just he went to, he felt so sad how can he do like this to me and he went to the river bank and almost hide there for 2-3 days and then Rinpoche sent all the monks in the monastery to search me wherever you know and he had a reward for them whoever can get him he's going to give

[90:38]

3 or 4 of Buddha Amitabha relics and so after 2 nights then my so then after 2 nights then my previous life went back he went to a nun who was a very good friend of him and he knocked the door at night and she said who are you and then she opened the door and she said Rinpoche is so worried looking for you everywhere, where have you been oh I felt so sad you know I felt so sad that I almost thought to jump on the river but then when I thought how much kindness with the teaching I was given to me and when I saw the life of Milarepa and Marpa the way it went and Milarepa took all these things this is nothing so I kind of felt bad so then she went and told Rinpoche that my previous life was there

[91:41]

and then next day they met and I guess kind of interesting situation so anyway there were other students also there was one man I remember he was an Indian student of Rinpoche and he said one time he was upstairs and it was winter in time and Rinpoche came in and suddenly suddenly he saw something strange in him and started kind of beat him a little bit and after that all the kind of pain was totally gone so that kind of situation is only seen in a wisdom state and it's not usually done in most of the cases it's done in a very rare case like a yogi is done in a very rare case

[92:42]

the crazy wisdom yogi like Drupal Kundli if you see the book called The Divine Madman which was translated by Keith Dorman in Kathmandu and I helped him in translating that book it's a very interesting book everything it's just he said those who have very conditioned mind do not read this book at the beginning so it should be read by someone those who have much more courage as I said there would be outrageous shock in the approach to Vajrayana anyway so all kinds of communication do take place and the most important thing we have to learn respect in our communication for human being to have respect with our fellow human being is very important people do not see

[93:42]

the inner state of people do not see people do not see

[93:44]

@Text_v004
@Score_JJ