This thing we call mind. From beginningless time, we didn't have no point boards and no point in time to begin. There has rather been a spread of consciousness, continual moment after moment, up to the present time and always the future. Even in a short-term dislike, we are long able to walk with a long lead in words of our mother's own. our mind is continually in constant power. The way we experience life at present is a continual flow of thoughts and emotions and ideas. Some of these exist with desire and attraction, some of these with pride, some of these with aggression and anger, some of these with jealousy and hatred. But there is this continual turmoil of thoughts and emotions, concepts, churning out in our minds moment after moment, day and night.

[01:10]

And, in a way, how we experience our mind in the latent state is similar to how we experience dreams. And just as some dreams are fruitful, perhaps some needy and others do not. Again, some of the things we think during our gazing consciousness are useful before they are fruit, and others are a waste of time. But nevertheless, there is relentless activity in the mind. When you trip the entire world, your mind is exhausted. Many of us feel the sense of exhaustion at the split length of turning, turmoil in our minds. We believe though greatly in this, because we get so tired of so much turmoil in the mind that something cracks. We lose our sanity. In any case, perhaps the great fundamental cause of our suffering is

[02:18]

Ongoing pain, suffering, and frustration in the field day and night is due to the preventive side activity of the mind. And so we begin to address that fundamental question about pain and suffering. Why do we suffer? And that brings us right back to Dr. Siddhartha and what it is for to dispel something that we feel because of the uncontrolled and relentless activity of our moments in person. Again, there is one connection between dharma and our own moment. As long as there is a moment to pick up, there is dharma. Yes. Anyway, I joined the CTP in the end of the English school topic, and I took the B, and I took the C, [...]

[03:48]

When I was a child, I used to go to school with my friends. [...] And if we try to account for all of the trauma and turmoil and disharmony that we experience in the world around us, whether it be on a national or international level, war, of wanting to invade another, of wanting to exploit another, out of a nationalistic mind or aggression, Whether it be a domestic level of strife or a post-convenient amount of families.

[04:55]

Or it could be the white parents and children continually falling out and continually having disagreements with each other. And typically, they learn to get along. Regardless of the level upon which a great zombie is trying to strike the Islamic world, it all comes back to the fact that our own moment's beginnings are eternal. It's because that each one of us are always meant to take in and replicate in on the external, whether on the interpersonal, the total domestic level, natural, or alien. I said, I don't know, I don't know. [...] You see, it might have changed a bit, right?

[06:07]

Before, when I landed, I said, okay, I'm going to come with you, and I'll call you, and I'll do it, and you come with us, and we'll do it, and we'll see what happens. Technically, I'm going to take a pass, and I'm going to do it, [...] That's the great thing about it, and it's so sure. It's a negative, and it can even mean something. But, it really did happen. It's not just named for something you can do. You can arrange it, and you can review it. So when you organize it, it's going to be powerful. And Mr. Tobin has a good name, Dr. Ketansi. He's a good person. He's a good person. He's a good person. Can you see what I mean?

[07:08]

I don't know. I don't know. I don't know. I think it's a good thing that they don't want to do it, and they think they like to talk about it, but they don't want to do it. I don't want to respond back to them. I don't want to talk about it. I don't want to do it. I don't want to talk about it. I don't know what to do. I don't know what to do. I don't know. Thank you.

[08:19]

I'd heard it again and again. I said, you know, why I'm lovely as me? It came because of the state in which we are going to abide in a state of peace. We find ourselves dead to the idea of abiding in a state of final eternal peace. Why am I broken? The physical is very rapid. Very rapid death. Constantly. Now, at some point in the year, it was included in the system, but one had some exposure, but really tried to help people. There is a discussion in the Buddhist cosmology of the sixth-day classes of beings in samsara consciousness. And to take one account, the hell realms are described as well as tense, horny, and suffering. A being in that state of hell experiences extreme agony, delusion, and deep and intense cold. Now, Ludovic Nietzsche would point out that in direct cause of luxury, there is anger in one's own mind.

[09:47]

And in a way, because of the connection that you see, when you get angry at someone, you feel prideful. Your temperature rises. You flush. You need to give yourself a headache. In very short term, the doubt, violence, and stupidity of the effects are getting angry. When that becomes such an individual pattern, then it produces such a neighborhood in hell. The being there is pretty much a result of that pattern. An environment is on fire. An environment is totally destructive and totally harmful to that being. So this is not something that you think of as a place from right out there to get people or send as a punishment. These are distorted appearances, projections in mind of the beings in those states due to those cognitive patterns. So from this point of view of our own mental makeup condition and how we will experience the instant future,

[11:00]

We have very good reason for learning how to cultivate a state of tranquility, where the mind will simply rest or abide in a state of peace. And that can be a great help, providing The means by which they can discipline and train the defense blogger on the mind. Because no one else is going to report it. Nothing else is going to report it. It doesn't matter how many trainees are trying to help. It doesn't matter how much outside of themselves you've gotten to rely upon. Unfortunately, they can say there's no medicine in the mind. There are, unless truly the others control mood. And to, uh, illuminate or diminish a person's awareness and consciousness. But there's not a lot of indicators that is embodied. We can't cure the mind that easily, especially by avoiding all these external situations, personal, or substance, or whatever.

[12:10]

In order to cure Our mind, in order to restore balance to our minds, we need to follow the spiritual path, and that is what Buddhism primarily provides. Otherwise, we find ourselves very helpless when we experience personal suffering. And we all do. One of our parents dies, and our spouse or mother dies, or we experience some personal tragedy. And we have nothing to fall back on, no in balance. No state government is involved with the campaign in order to deal with that personal tragedy. We find it very, very self-destructive when people try to bring themselves into a building or drug themselves into a building. And it's interesting to note, if you ask people who are self-sufficient, why do you drink so much and why do you drug yourself so much? It's unlikely that any of them would say, go to read a good big book, or I think there's something in here very valuable about eating myself blonde all the time.

[13:20]

That's not the point. People do this to themselves in order to try and stop thinking. Whether they're comfortable with that or not, what they're trying to do is walk out of thought, I don't want to think, because they have no other means of doing it. And this is what drives people to suicide, the ultimate way of trying to escape their own pain, by turning into a woman. And so people are often brought to this state of complete disparity if they have nowhere else to turn. No one outside of them should really help them, ultimately. nothing that they could adjust to. No situation may be placed in the town's local. Externally, it's not going to help, and so, in desperation, it attempts to attack. Now, the whole purpose of which station is to provide an alternative to that rather gay addiction. That means scenario. and to provide someone who has nothing to rely upon with something to rely upon, which is to stay their own equity, their own personal cultivation of a state of mind which is calm and abiding.

[14:33]

That is what we need. We need to allow our mind to abide in state of peace. The last thing we need is more to live on in our minds. He said, you know, if you're going to read, you're going to come home, but you're going to have to read.

[15:50]

That's what he said. It's too deep. You're going to have to come to a place where you're going to have to read. He didn't know the lesson. [...] I said, you could all, I mean, you shouldn't answer them. I said, complain to your children at home. When I was young, I didn't know what to do. [...]

[16:52]

I didn't know what to do. I didn't know what to do. I didn't know what I was doing. I didn't know what to do. I didn't know what to do. I didn't know what to do. He said to me, he said to me, he said to me,

[17:54]

He told them, don't give a shit. You just don't understand. You [...] don't understand. I don't know. I don't know. I don't know. And then I'm still in kind of letting it go. I don't know. [...] They didn't even know what they were talking about. They didn't even know what they were talking about. They didn't know what they were talking about.

[19:21]

They didn't even know what they were talking about. That's all. So I would like to just make a few more brief remarks.

[20:33]

I'm very, very overly of Buddhist teachings, if I understand them. Can you give a little bit of reference to what seem to be three different cults, Mahamudra, the Madhyaka, or middle way, and the Mahasamhita, great, effective, local. Now, first and foremost, we need to understand the qualities that are the common roots of what we might call the rumpiana, the fundamental vehicle of the listen. And this involves a replication on part of our intention that all suffering that we experience with individuals, all of the sufferings are impartial, but I call it resistance. Kind of the truth in my knowledge, individual experience, is that suffering.

[21:34]

And perhaps the biggest stumbling block to true happiness is our misperception, our insistence upon perceiving things in terms of self or ego. where we take body, or body, or the body-complexity, some kind of single, eternal entity in the self, to be itself. And when we begin to examine that fixation, focus on the practice of meditation, we determine that the body which we misperceive as having some selfless, but at least some self-image of the self. We can perceive instead that that body is composed of smaller elements. We can fall without the subatomic love of it. But we can begin to see how our mind-body aggregate is the fact that an aggregate is a compound of different elements.

[22:45]

that we need something in another thumb. So the physical body, we can understand, may be viewed as something composite, impermanent, lacking the self-righteous thumb. Rather than continuing to naively separate this self from the self-righteous physical body, when we begin to examine the nature of our mind at the other level beyond light and darkness, We can determine both intellectually and eventually through our direct experience that money, per se, is no thing in and of itself. We're not discussing some single entity when we say money. What we are discussing has no origin, has no succession, cannot be localized or described in ordinary conceptual terms. This pursuit, a practice, is kind of a nexus.

[23:49]

It is known as the propagation of wisdom, of a deeper insight into wisdom, into the nature of reality. It links with that, but not quite the science that it is. It propagates the wisdom of samadhi, a deep state that leads to the resorption, where it has meaning and eternity, where money can settle into the state of consortium. And then, as a supportive element in our practice, there is the daily gain in ethics and morality discipline. If we take the example of a gardener planting a bush, and the gardener wants the bush to grow strong, he or she will place a barrier or fence around that bush to protect it from injury so that it will grow as long as it stands on its own. In the same way, the various levels of ordination, all the more it develops in disciplines of Buddhism. All of these ethical systems we develop as part of Buddhist path provide that protective and supportive environment for one's wisdom and one's dedication to development.

[24:59]

And so these three higher trainings in wisdom, in dedicated instruction, and in discipline and ethics, these three are perhaps what we might call the fundamental vehicle from wisdom. They underline all the different functions in all of the different Yama's books. To some degree or another, one is always taught to gain wisdom and to take absorption of wisdom. Now, above and beyond that, when the individual begins to examine all the different elements of their experience of all of the phenomena in the world around them. Such an individual can determine, through both intellectual analysis, philosophical analysis, and also true meditation, that not only is the individual personality aligned with the true self-nature, but each and every entity, each and every phenomenon being counted, lacks in the same way any self-nature.

[26:09]

is so gloriously confusing that all of them are empty. The emptiness pervades not only how the individual ego or self affects the self, but the whole of reality. And this is what we refer to as the Nagyatka or middle way approach, the middle view of what is possible. But beyond that, There can be not only the understanding of all the phenomena of Sisara and Nirvana as succinct and empty or devoid of nature, but also the fact that the root of all the phenomena, the source of which they spring, is mind. And, this time they worked on a neutral approach, going beyond realization of all phenomena as empty, to the realization of mind as a group of all those empty phenomena.

[27:13]

It's a slightly more profound approach. Which is to say that Madhyamaka and Mahamudra are examining the same thing from different points of view, and the Mahamudra approach can go just one step further. And the final study on that would be one determining where that mind comes from. If all of us know that samsara-mya-vana-va-vimti, the next step is to determine where that mind comes from. The ground being from which, ordinarily, samsara-mya-vana-va-vimti the mother of the gifts that gives birth to the child of ordinary mind. And that discovery of a self-realizing state of ordinary awareness that really goes beyond ordinary rational conceptual thought is really behind that, prior to that.

[28:28]

The exact approach that Dzogchen or Mahasakhyangos, the Great Perfection, approaches concern you. And it is on that basis, the realization, the glimpse of that, that Dzogchen, the true Dzogchen of that, takes place. And this is why I have experimented in this context. This is why you only often see Dzogchen, Great Perfection, or Gratitude as the consummate result, the ultimate result of practice. So we have the idea, first and foremost, and I need to recap, that the source of suffering in our experience is our clinging to or misapprehension of mind and body in terms of some kind of self or ego. And through practice, realization of the non-self, the lack of self nature of mind and body. But beyond that, practitioner through the or middle way approach realizes the emptiness of all phenomena, not just the mind and body of the individual personality, but of all phenomena.

[29:47]

And this completely undermines and dissolves all of the afflictive emotions, which are deeply ingrained patterns for the individual's mind. All of the passion, aggression, attachment, pride, jealousy, envy, and greed that are supported by that cling to itself, dissolve with that notion of self through the individual's realization. The next step beyond that, according to this schema, is to discover mind as the source of all of those phenomena. and to realize the nature of that mind. And then, the final step of the Dzogchen and Great Perfection point of view is to discover the ground of being from which mind arises, the ground of being which is often personified as the Bodhisattva-Bhagavatam, which means whole-day of complete positive, positive in every way.

[30:52]

So if we define the purpose of Dharma as the state of peace, then from the great perfection point of view, this is the supreme state of peace, the final and supreme state of peace that the individual could discover. In terms of who could discover this, It's wide open. It doesn't matter whether one is male or female. It doesn't matter what race one belongs to. It doesn't matter what country or culture one comes from. None of these things make any difference. The only person who can prevent you from realizing your soul is you yourself. The only one who closes the door to practice is you yourself. Because each and every one of you has the potential to realize This is the end of the teaching on Side A. Turn to the beginning of Side B for the continuation of the Dalai Lama teachings.

[31:54]

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