our sickness in the samsaric state is arising, now we're able to see it more clearly. Then there's that lesson. Who is seeing it? It's called wisdom-I. It's called your rip-off. It's called... there's no literal third eye, like, you know, on your forehead. That's the greatest third eye. The moment you can see like that is the beginning of, you know, seeing yourself totally and completely, you know. And I'm going to, you know, I'm going to fold my hands and pay respect to you when you first start to see. So when you find those problems, you know, that's a great wisdom. To that wisdom, I praise you. I praise you. Yeah. Yeah. That's a great thing. And when that happens, now, you know, on a Hinayana level, you know, we are not on Hinayana. You know, but sometimes you can see this Hinayana teaching can never be undervalued.

[01:05]

They are called Hinayana compared to Vajrayana, you know. But they are very great teachings. The teachings are good. They have some power. So the techniques of Hinayana may be not necessary, but certainly you can use the skillfulness of the Mahayana practice where you transplant the cool Buddhist Dhamma into yourself. Literally cool. So to cool the heat which really hurts. That neurosis, when it's functioning, really hurts. And the cold, you know, to bring the transplant, coldness. And then, the whole thing ceases to function. The whole neurosis ceases to function. the whole thing becomes like ripples of water.

[02:13]

And then at that time, it ceases to, it doesn't make much water, just like small ripples. It doesn't make much sense. And then when you finally go deeper and deeper, it doesn't find any difference. What is the difference? Does it make the ripples, you know, if the ripple goes out of the water or if it goes into the water, it doesn't make much sense. So whatever you're trying to create a neurosis, you know, whether you're even trying to be so good to yourself, it's simply an attachment, it's simply a notion of survival on the ultimate level. The whole notion of improvement has to be given up. That's the whole process at a particular time. Before we give up that, we have to give up a particular kind of neurosis, which is quite aggressive sometimes. So with that, that's become very bad. And how you give up, you don't have to force yourself, you don't have to push yourself, but you transplant the cool bodhisattva mind.

[03:21]

Transplanting the cool bodhisattva mind does not literally mean that something has to fall from outside, it's also the eye of wisdom is the cool bodhisattva mind. The wisdom itself is cool bodhisattva. The wisdom itself sees the situation, how it can repeat the same situation, Or you can cease it. That's called a wisdom. So that you need to integrate all the time into the practice. And that's, you can just do it. It's your free choice. Why not all, you know, why we have to worry and why we have to put ourselves in a miserable state all the time and why not just to impose the discipline, impose the wisdom and skillfulness and liberate right now. Why we have to always be that miserable imprisonment? Nobody's forcing you. Nobody's pushing you. It's yourself. So you can now do it the other way very greatly.

[04:24]

Fantastically. Wonderful. Delightful. And that's your... You can do it. You can do it right now. That's called the The world of practitioners, mere practitioners, and that's what we should be doing like that. Particularly, you know, my student, Kaju student, and the whole Buddhist tradition. It's practical. We should be doing it right now, all the time. I guess that seems to be the main message of Buddha. That seems to be the main message of all the enlightened siddhas of the past. And it will be a message in the future also. To do it. To integrate, like we said, hundreds of times, integrate, do it.

[05:28]

And there is no way that When the deception is freed, liberated, the wisdom is there. There's no other way. It's like you flip the coin, then the other side will be there. The other side of the coin is the other side. So like that. And something, the other side, we have never approached. work in the dimension of our previous pattern and the work into that level of samsaric state and never transcend the mind from that ordinary perception. So please do it. Please do a good practice. Integrate your practice. Transcend the good ways of the mind. And be strong. Be brave.

[06:30]

Be brave. You feel that you're going to get hurt, do it. You can try it. You can try one time. I'm sure, you know, you will have a wonderful experience. I'm pretty sure that you won't have a bad experience. But we never try it. There's the whole display of the deception. It makes you not to try it. That's the boundary, how it can maintain itself. Therefore there is a wisdom in every one of us. And when we don't put that wisdom into service, into use, then that's what happens. And you need that precision, that strength into that wisdom, which comes with the blessing of Bodhisattvas. Particularly the whole practice of Guru Yoga practice. the whole practice of the refuge, the whole practice of the Vajrasattva. The whole thing is the strength inside to have the gut to do it.

[07:32]

That seems to be the main problem, to do it. All of you have heard so many teachings, but to do it, that seems to be the main problem. So, So please do a good dharma. Do it and then you will see it. When you do it, you will see it. When you don't do it, you can always, you know, then it's not good. Then it's not practical. the enlightenment will never appear. It's not practical. You're simply entertaining in some kind of pure, simple intellectual level. That's it. Then there's two different ways. So just do it. So now please turn to the Pachangrizi practice. Holding on to the arm.

[08:52]

Just a minute. This is what it is. And I think about that. It's very scientific. Relax. Very careful. If you can. I don't know what you're talking about. I don't know what you're talking about.

[10:08]

I don't know what you're talking about. I don't know what you're talking about. I don't know what you're talking about. I like to check. Marks of the body, 80 degrees. And an iron shift, or immovable position. And a corporal, and a corporal relaxing. That's it. That's about it. That's it. That's it. and general vehicles or yachts that you said it's important to disseminate

[11:12]

It's important to discipline the body in a strict discipline. If we don't discipline the body, then we won't be able to control the mind. Therefore, we should be in a strict posture, like seven postures. If we don't discipline the body, then we won't be able to control the mind. Therefore, we should be in a strict posture, like seven postures. If we don't discipline the body, then we won't be able to control the mind. Therefore, we should be in a strict posture, like seven postures. And according to Kama and general miracles that as soon as we make a movement that then thought might arise. Therefore, we try to avoid any kind of movement.

[12:34]

I try to sit in a strict discipline or try to sit in a self-discipline. I tell you, [...] I knew Thomas was going to come over and talk to me, so I knew he was going to come over and talk to me, so I knew he was going to come over and talk to me. I knew he was going to come over and talk to me, so I knew he was going to come over and talk to me. According to the higher vehicles, if you try to sit in a posture, there is also the concept. Of course in the beginning it's important for oneself to discipline and to sit in the right positions.

[13:57]

But also to hold on to that kind of discipline is also a concept. So therefore one should be totally free and they should remain in a total and natural position. And, for instance, that if there is a straw, which is tied with string, every cup of string, all that is just pulled apart. Likewise, we should relax and sit in a natural position. That if there is kind of discipline, and holding on to that will create a concept. Yeah, we should think about it. We [...] should think about it. And in general we say that a young child sitting together in a unit and sitting in a lotus posture, and keeping hands together on one's left, and as we keep our hands on the lotus posture, likewise, we try to maintain, try to unify the mind in the state of meditation.

[15:41]

as the Bodhisattva Nitya-posture. The meaning was, it's very important to view the ultimate nature, but at the same time we just can't pay more lip service to the view, and we have to practice according to our state of mind. That was very important, he was emphasizing. At the same time, different paths the superiority of the different paths, like to the Mahayana practice, to Vajrayana practice, working with the deities, how to be able to free and liberate that particular notion of this existence through the practice of deities. And when it comes to the practice of Dzogchen level, then how to relate from that level. So, he was mentioning, I really wish the translation, it was good translation, but translation, you know, if it's like Jeffrey Hoffman, last night we saw, you know, that was wonderful.

[16:53]

Last night, what he was mentioning, he, you know, all those level, like, the laxity, Relaxity, everything was very, very important, which you have to kind of understand. And Geoffrey Hawking was a good translator. I wanted to ask you a question about something he said on there. Yes. It's not clear. What is? He was talking about three different stages. Yes. And in the first stage he said, when the thoughts are arising, Yes, there is, His Holiness was explaining, like Dalai Lama said last night, you know, similarly, a person who has never done meditation before, you know, a person, before it seems like nothing really happens. The moment you start doing meditation, it seems like lots of things are happening. not a nude, it's over to there. So the experience is like the waterfall. The waterfall is like splashing. From a high mountain cliff, the waterfall, the water splashes. So it makes lots of noise. It seems like lots of things happening.

[17:54]

And then after you crossed that... That was the second stage. That was the first stage. Yes, but... After that stage you cross over, then it's the experience, things get more open. And at the first stage you have to be more careful, more mindful. You need more mindfulness. You have to have the intensity, clarity, intensity, more careful. And what he was saying, introspection. Introspection has to be more stronger there, of knowing the situation. And secondly, you have to kind of let go of the introspection also. You know, you have to let go of the whole situation. Now it's like a straw tied up, very tight, to kind of open up. So the mind has to open back up. That's the second stage? Yes, the second stage is like a river flow. It's kind of flowing gently. You said at that point you're more relaxed. Yeah, that time you're more relaxed and you have to use this introspection in a more relaxed way. The first introspection is quite mindfulness way.

[18:58]

You're quite clearly what's arising. When you recognize it at the same time, you get the glimpse of it, again you lose it. Again you get it, again you lose it. Again you get it, again you lose it. So you need to integrate that introspection quite clearly. At the second level, you need to loosen up things. Now, there's some kind of state, confidence. You've reached the abiding state, a clear abiding state. You get to a state which cannot be moved very much. So naturally, the whole game of seriousness started to loosen up. Now you're clear. So now the skillfulness, you need to work how to liberate that which is very much trying to figure out the situation, already knowing that. So now, second stage, you begin the introspection, use the introspection of skilfulness into being free, more free. But in the second stage, there's the thoughts coming in, it's like the going and the knowing, or the knowing and the going.

[20:05]

No, the clarity, the knowing is there. Knowing is always there. Knowing is always there, but in the first situation it's so violent, it's so disruptive. Now the whole violentness, that tremendous situation of cease, now it is much calmer. And thirdly, it's like a sea. It's like a calm sea without any weight. It's completely clear. Now the state of confidentiality has been completely attained. So it doesn't mean that the thought does not appear. The thought does not have any value. It's like a ripple of the water. It doesn't even exist. So even that, we still do have a concept of the ripple, you know, that harbors the ripple. It's a problem. That very situation, it's a list. So I think that's very important.

[21:08]

Now what we're going to do, I think it's very important for us to hear the Dalai Lama's talk one more time. Let's go and watch the tape. I'd like to particularly emphasize on the... explaining about guiding state laxity and introspection. So let's go to see that.

[21:26]

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