Minds are funny things. And again, as a fundamental a general statement, it is something to encourage in yourself to live up to commitments that you've made. So if you've told yourself or if you've gone to a teacher and committed yourself to a certain amount of practice a day, it's definitely preferable to carry out that practice, even if you feel on a nominal level that you're not completely involved in the practice because you're tired and distracted or whatever. It's far better to at least make the attempt. But you have to remember that skillful method is called for in this situation.

[01:05]

And this means that if you get up in the morning and you find that you don't wake up quickly and you're a little bit tired, drink a cup of coffee, throw some cold water on your face, do something to wake yourself up. Don't just sit there and think. Do something. Do something to make it work. But there's always some means that can be found if a person is willing to look. The question is examining your own mind and determining what's needed in the situation. As a general rule, keeping your commitments is important. Whether it's a commitment to yourself or a commitment to one of your teachers, it's important to live up to those commitments. But you have to do it with intelligence and with a certain ingenuity, skill and needs, to discover what is going to work for you in order to live up to that commitment. So you shouldn't feel as though you're locked into a situation where something impossible is absolutely required.

[02:08]

Rather, it is finding the way in which you, as an individual, can adapt to fulfilling a specific request, or a specific commitment that you've made, or a request that's been made of you by one of your teachers. And as long as one is willing to continue to examine and critically appraise their own experience with intelligence and with commitment, then there's always a means. There's always some way that can be found. So you should never feel as though the situations are hopeless. There's always some way that will work. It's simply a question of being inquisitive and intelligent enough to find out what that way is. I have a question about the meditation experience in their lives. meditating, you start meditating, and eventually some kind of experience arises, whether they're good or bad, you're always told to just drop them. And I wonder then, what purpose do these experiences, what do they show? What are they, and why do they arise, and why do you ignore them?

[03:13]

So the question concerns the phenomena of unstable experiences, which are called nyama in Tibetan. It means a kind of flash or unstable moment of insight or experience of bliss or clarity or something like that, something that comes and goes, or something bad, something terrifying. You might have a sudden sense of total fear when you meditate. And the general injunction in the Buddhist teachings is that these are to be let go, just ignored in the sense that they arise fine and then you don't cling to them, you don't deal with them in terms of wanting or not wanting. you simply let them go. If that's the case, what's the purpose of them arising? What function do they serve if the only attitude towards them is one of equanimity, of not clinging to them at all? Is that right? What benefit can be derived from those experiences, and why do they arise? When I was a child, I used to play with my father.

[04:17]

I used to play with my father. I used to play with my father. She said, that's a big question. Lama Jigme Phuntsok Rinpoche, Khenchen Rinpoche, Thich Nhat Hanh [...] Rinpoche, Thich Nhat Han

[05:36]

I don't know how to say it. [...] I feel most comfortable by addressing the part of the question concerning the advice to avoid clinging to the experiences that arise in terms of where they come from. Why do these arise?

[06:37]

Why does practice cause these experiences? Because I don't really know, in the sense that I don't have a really good answer for that one right now. And I said before that if I didn't feel that I could give a good answer, I'd say so. And now I'm saying so. But in terms of how to deal with the experiences, I think it is very important that we appreciate the value of the advice the teachers have given throughout the centuries of regardless the experience that arises, whether it's good or bad, nominal, whether we feel that it's a good experience, quote-unquote, or a bad experience, quote-unquote, the more we cling to that experience as either good or bad, the more obstacles we create in our practice. The more we're simply able to accept and let go of what arises in our practice, the more straightforward our progress to enlightenment will be. Because taking any particular experience to be the goal is a pitfall.

[07:39]

We have an experience of clarity or an experience of emptiness or an experience of bliss and we think, oh, this is it, this is what we're after. Then we have limited ourselves because when we actually read of the goal state, if we can speak of such a thing, it is the simultaneous union of, for example, clarity and emptiness. It's not just an experience of clarity, a kind of mere flash of clarity, nor is it a mere glimpse of emptiness. It's a total simultaneous union of clarity and emptiness, and at the same time it's neither clarity nor emptiness. We can't really pin it down. We can't really say it's this or it's that that we're looking for. So, on our path to that ultimate state of realization, which is very difficult to describe, we will have all kinds of experiences, definite experiences, which could become problematic if we remain stuck in those experiences.

[08:43]

So, as a general rule, the ability to develop a non-clinging attitude towards your meditation experience is very important. It guards against the possibility of any of those being obstacles. I'm just wondering what my attitude toward that should be. I mean, should I feel bad about feeling good? I should have it sometimes. So the question concerns states of bliss or experiences of bliss that arise in meditation, and this gentleman having heard and read that attachment to such or just indulging in bliss itself as the point of meditation can be a pitfall, can be a trap.

[10:07]

How does one best deal with it? Is there a, as I understood the question, is there a difference between clinging to the bliss and merely enjoying it, allowing it to happen but not becoming attached to it? Is that the sense? Deva Deva Zimba Yonagiri Bachi Shambu Yonagiri. That's it. [...] That's it There is a difference between simply experiencing bliss as it arises and clinging to that.

[11:20]

And on that note, the possibility you mentioned of actually being suspicious of the bliss is just as problematic. if you tell yourself, oh, I shouldn't be feeling this bliss, this is wrong to feel this bliss, there's as much clinging as if the person is totally wallowing in bliss and becoming very indulgent about it. So it's not a question of inhibiting the experience as it arises, trying to block it or being suspicious of it, but simply allowing it to arise without the mental attitude that you want to hang on to it you want to maintain it or hang on to it as it arises it is allowed to arise and if you simply rest in the nature of the experience without attempting to prolong or intensify or maintain it then it should be sufficient perhaps one more question and we'll call it maybe behind there yeah Or should we do it more in terms of a savior of this force, like if need blessings, or if need anger, if need help?

[12:35]

Okay, so the question concerns taking refuge in Buddha. Does one think of taking refuge in Buddha as the desire to emulate and become as much like Buddha, or to become a Buddha? More self-effort. More self-effort, or is it regarded as some kind of transcendent savior force that is going to bless one and save one? He saw so-so. [...] He saw That's why I don't want to go to the mountains. I don't want to go to the mountains. So, you want to go to the mountains. You want to go to the mountains. That's why you don't want to go to the mountains.

[13:40]

That's why I don't want to go to the mountains. [...] I don't know. I don't know. In a certain sense, it's both. In the sense that where we're starting from now, Buddhahood is very different from what we are.

[14:40]

We are not enlightened right now. And so there is a certain sense of appealing to something transcendent, to some force of power or source of blessing that will provide a liberating influence in your life, in your experience. Ultimately, the point is that you become Buddha. Not the Buddha Shakyamuni, but you become enlighteningly enlightened. But that starts with a dualistic framework, where you feel in your own situation that there is some force, some state of enlightenment greater than you, which you can draw upon as a means to attain that state of enlightenment yourself. So it's really both. It's really both a dualistic framework, both a transcendence and an imminence in a sense, in that there's both the frame of reference for the beginner of Buddha as some external principle with the understanding that ultimately it is Something you experience person you become identical person So thank you all very much for coming this morning and we'll conclude with a formal prayer of dedication

[16:01]

Salam deeya Tujhe Sevanye Dumanye Medanam Tujhe Chegan Hachin Falun Dua Yisbe Salam Dua Tumhara Dembe Bagulame Shabrede Dembe Jibusat Dembe Jindang Adan Zawajde Dembe Yurinde Bebdashishu

[16:22]

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