It started to happen again that pain may appear again, again the pain will appear again, again the complexity will come there. And again you will understand the fear and the creativeness of the image of space, you can see big distinction. So therefore it says Sim and Rigpa, Sim is the mind, Rigpa is the awareness. A Dzogchen student has to understand clearly what is the difference of the Sim and Rigpa. And it cannot be understood just by without doing any meditation, you can never understand. One has to go with practice, do meditation and then you can relate to the Lama and talk and find out how is that difference. You can see by yourself at that stage. So it's very important to differentiate Sim and Rigpa. You will be meditating a great deal of time on Sim, on the space of the creative, of the grasping mind, then there is no benefit after some time. And this is very, very important point.

[01:03]

The juncture, the borderline of crossing, the border crossing to the wisdom land and to the fear land, to the fearless land and the fear land. This is the juncture, the border of it. Thank you. So, here the example is shown.

[02:27]

For instance, the difference of the space interpreted by the grasping mind and space which is naturally experienced in its own spirit, the way it is there fundamentally, the directness, there is difference. Now the space interpreted by the grasping mind is like to a blind person taking the elephant. So taking the elephant and then ask, how does the elephant is? You ask the elephant, how does the elephant looks like? And then the blind person says they have never seen an elephant. Those who come and touch the nose, they will say, oh, the elephant is like a hook. And then those who come to touch the eyes, they say, oh, the elephant is like a cup.

[03:33]

The eyes of the elephant is like a Tibetan cups, not like, you know, they are round one, cups. And different, different parts where they touch, they will explain something which they can never really understand how does really elephant looks like. So similar experience one would go through in understanding the essence, not being able to experience that we would try to say, oh, the essence of the mind is like, some may say, is like, oh, a lot of light. Or some may say, is like a space. And some may say, I see a lot of things inside and they are so beautiful and they are telling me a lot of things. And some may say, oh, the essence of how the elephant looks like. Some hear the sound of the elephant and may say, oh, the elephant makes a big sound. That's how the elephant looks like.

[04:34]

So some will take the perception, will take the grasping perception, will take the sound as the elephant. Some will take it as the hook as the elephant. And some will take it as the elephant as a cup. So each different person will relate with a different perception. And none of them can be trust because they are all appearance, they are all grasping mind. This uncertainty of the appearance cannot be trust at all. So then all this conflict, argument in our world, do happen when nobody really experiences the essence. Then each one try to say, you know, oh, mine one is better. I'm right, the one who sees the elephant as the hook say, oh, elephant is like a hook, you know. And if someone say, no, no, I really felt it, it was like a cup. No, that was not true, I felt it as a, you know, as a hook. And then the one say, no, that's not true, elephant makes a sound, you know, that's what this elephant is. The sound, one would take the sound as the elephant.

[05:36]

And one would say, no, the elephant is, you know, something like a stone, very big rock. And then no one can come to the agreement that what really elephant is. Everyone will be arguing about that elephant. So we all argue about, you know, some say, oh, the mind is like this. And some say, would say, mine is like that. And all different interpretation coming out of the grasping phenomena. Never there will be a common agreement on that. Never there will be a common agreement until we have directly experienced that. Therefore, all the buddhas, they commonly agree on that. All the buddha in essence is one. All the deities, no matter what they appear in Sambhogakaya form, they all are into the same essence. They are simply just manifesting out of the essence. They all commonly understand that. No matter what different forms they take, they have no such discrimination.

[06:37]

The buddha even does not discriminate, okay, you look a little bit too wrathful, so you are more arrogant. And you look peaceful, so you are too peaceful. They don't have that at all. Because it's just like the total essence. Without any form which is frozen, they are simply just manifesting out of that essence. So there is no such thing as argument. They do not have that fight, they do not have that struggle, they do not have that argument. They all have the same essence, respect and understanding. But to us, even though we have all these things, we say, oh, I am better than you, and you are not better than me, there is always the pride related to us. Even though we all have the same two eyes here, none of us, our eyes are on our ribs or on our chest or on our back or wherever, we all commonly have these eyes here, but yet we have so many distinctions, so many things.

[07:39]

Why? Because of that grasping mind. Because of not seeing the essence, we create so much difference. So never we come to the same point. And even if we do come to the same point once in a while, that is also very questionable, you know, if you look inside, it's just like, as I said, the excitement which takes place, the excitement itself is something deception, the excitement itself is a self-deception. The excitement is not something pure, totally. The excitement itself is something, though it is better than nothing in a state of samsaric mind, but still the excitement is not something liberation, the excitement is still a form which we get clinging, which we get caught into the samsara. So never will a person come to the agreement commonly that everyone can see that essence as it is. So therefore, you know, not understanding,

[08:39]

some will say, oh, what do you believe? If you don't believe my way, then you're not a good person, you know. Then you're not a human being maybe also. Even you are a full human being, you know. You have the two eyes there. Right, it's the daylight robbery, that's called. It's called the daylight, it's the biggest insult to relative, is that when we see that person as a person and not respecting the person as a person, it's what we call daylight robbery in natural terms. It's the biggest lie, it's the biggest insult to relative side. And that kind of argument do come by not seeing the essence. And when that essence is understood, there is no need. There is nothing you're going to lose, you see. There is no fear that you have to grasp to your side. You have respect naturally. You have understanding naturally. You have trust naturally. If someone say you have that name, it's not a big deal for you. If that is what makes that person happy, sure. And if someone say you be this,

[09:41]

if that's going to make that person happy, okay. And inside, you know, there is no such thing as resentment. The enlightened mind never has a resentment, never have a regret, never had that confusion at all. And they all come to the same point, you know, the essence of that. Because they can see the essence in the other person exactly the way they have seen clearly. The nature of their mind is same to every being in manifesting of the five passions, in the enlightened state, in the total openness state. The total openness is such a depth, an extremely aclarative depth, as I said this morning. It's such a refined state of their mind, the Dzogchen mind, which we come at a certain development stage after going through very, very, very clear mind. And once we come to that point, then we have a universal respect. We have a universal true understanding, communication, love do come because of total openness.

[10:45]

And openness does not mean any form, does not mean any frozenness. Openness means openness. Truly, from ten directions it's open. It's not open from one side or two sides, it's open from ten directions. And therefore it also has the humor. The bodhisattva mind has humor. They can play, they can be tremendous joyful, tremendous delight is there. I was reading this book this afternoon, which I saw, he saw this Dalai Lama, who was at Harvard University, a New Age book. And he was asked this question, why Buddhist teachers are always laughing and what makes them so kind of happy? And of course the answer would not just be like in one instant, because it is not just that, you know, because they have a good heart,

[11:46]

because good heart everyone has, but how does that laughingness come from something deep, deep opening, you know, something deep space opening, then how that laugh will manifest, how the humor comes, you see. And so it's something the whole seriousness between the church and between the society, it is all also. There is no separate, the real ashrama in their state of their mind, the church and the society is not two separate things for them. Which in a conditioned mind, the church and society is very heavy. Church is something believed to be something extraordinarily pure space and the society is not something as clean as that. That whole kind of the concept is open to them, so they could even, you know, they may even, you know, play inside the church. And which do happens in Tibet, you know,

[12:52]

they do play in the monastery, they do play in the monastery, because the seriousness of the condition is dissolved there, so why to be serious? And at the same time they have respect to that also, it's not that, you know, they become like, it's not a question of stupidity, it's a question of deep opening state, where there is a tremendous humor and respect at the same time. So that was, and His Holiness replied, I don't remember exactly, if you read the book you will see it, he said, because in Buddhism a great deal of emphasis is put on the altruistic mind and understanding the true bodhisattva mind, the relative bodhisattva mind and ultimate bodhisattva mind, by understanding the union, by integrating these two things, then one is able to have this deep opening of the space.

[13:53]

So it's a tremendous opening of the deep space. So then now asking how that elephant looks like to a person who is not blind, then the person can fully see that elephant looks like, just like we do, we know, you know, those who are not blind, we can see how elephant looks like. But the person who is born as blind and we just take that person and let him hold the nose of the elephant and then come and ask him how this elephant looks like, he touched the wall, he will say it looks like, if he has an idea of what is a hook, he will say it looks like a hook. But he will never understand what the elephant looks like. And now one who can see with the open eyes will understand how the elephant looks like. It's like the elephant is the whole body with four legs and the long nose and the tail and everything. Exactly that's how the ones that dualistic mind,

[14:56]

grasping mind is dissolved, then the lightness, the openness of their mind do manifest there. Then one can exactly see what it is. There is no complaint, there is no fighting, no one is jealous over that, you know. No one says that, oh, I have that and you don't have that, you know. But they do not have the friction, they do not have that fighting, they do not start to create a war that, you know, now what would happen next. No something like that. When Gampopa, you know, it's very important to make the effort for that. Gampopa, Milarepa's student, Gampopa, before Milarepa departed, one time Milarepa told him that I have an advice to give to you. And Gampopa thought, what he has to teach me now? Because I have learned everything, the essence, I have understood Milarepa. Now I wonder what Milarepa has to say.

[15:58]

And then Gampopa waited and waited and then the time came, Milarepa said now I'm going to teach you, I want to give you my final instruction, the teaching. So he was very curious what he has to teach. And what Milarepa did, he stood up, took his clothes off, you know, from the back side and he showed his hips, which he has been sitting without any cushion in the mountains for so long and they are all kind of like animal, animal, huh? Animal haunches, you know, it was like an animal haunches. And he said, look, this is it, this is what I want to show you. I have gained their realization by such an effort. And you should also do that, that's my last teaching. I did not gain this realization just like that.

[17:04]

So that was very great teaching. Pinpointing, pinpointing what is practical thing. So when we do meditation, we have a little bit of pain in the legs, we have to stretch and we have to wake. Of course it's alright, but we need to make some more effort. That's it. So, now most important thing in this way, as I said, one does not have to go through intellectually very much also. What is important is, one simply has to, you know, do the practice from both sides, from the relative bodhicitta to the ultimate bodhicitta and integrating, you will naturally come to a stage, you will see yourself because it's there. You will see yourself. Therefore you have the flash of enlightened experience once in a while

[18:12]

because it's there. If it's not there, you would not have that experience. So all we need to do is to keep on doing and doing. And when you don't understand, then, you know, one can talk, one can ask, and then again you keep on doing. So one should not lose the presence of your awareness, which is the essence, which is the gem into that. When you lose your gem, which is your awareness, the presence of that, then you have lost your ground. Then again the excitement do take place. Then again the seduction do take place. Again the whole complexity of the karma will be reinforced. So that is important. That is the main essence in the Dzogchen teaching. So now let's do a meditation here. So we will go through a session of meditation. As you have learnt different levels, different ways of practicing meditation,

[19:12]

but sometimes to know very, very deeply how the mind is, it's important to see where is the mind. You have to meditate that. You should see where is this mind. How does this mind look like, which creates all these things, which all this talking begins. Where is that mind? You look deeply into your body, from your head to your eyes, in and out, in your brain, in your heart, in your legs, in your toes, every part of your internal organ system. You go through deeply, deeply, you go and find where is that mind. Is it something which you feel an impact of it, some kind of burden you feel? Where is that mind which is feeling the emotion, which is creating the environment, which is going through this fear? Where is that mind? How does that mind look like? If there is a mind, where is it? What does it look like? What kind of color does the mind have? What kind of shape does the mind have?

[20:14]

This is important to go step by step. So this is one of the main beginnings in the Dzogchen meditation. Seeing the origination of the mind. And you also look outside. You go out, you look in the space, you look externally. Where is that mind? Where is that mind? Is it something on the spot outside on the shelf? Or is it something under the table? Or is it something in your bathroom? Or something in your kitchen? Or it is in your car? Or where is that mind? Or is it something inside you? Then where is that mind? If there is such, then you should be able to see it. You should be able to touch it. And where it is lying. So seeing that, where is that mind? Whether it has a form or no form. Tangible or not tangible. It's one of the most important things to discover first to find that. So meditate on that place. Do meditate on this for one week. It's very important for your meditation on this to work. In one week time you will have a clear understanding.

[21:17]

And also when you are going to work, then once in a while again you sit down. And watch your whole projections. Watch your whole situation. Especially when you get into such a very serious thing. You know, very serious emotion. Or very serious stuff. Something in a very interesting ride when you go through. Then just watch there. Wait there and watch. Now where am I going? And who is going? Just look to the whole process. Where is that beginning? Where it is coming from? And in that way you will be able to know it very well. So do meditation on this. Finding out where is the mind is one of the most important things. One week meditation of course. And then when you find it? Yeah, you just find it. Where is that? When you find it, what do you do? I'm not going to tell you that. I'm not going to talk about that at this stage. Please do it and find out. And we will see next. We will worry about that later.

[22:20]

Not at this stage. That is a very important thing. On that thing. Because, you know, even you do shamatha meditation. Even you do shamatha meditation, it is fine. But going deeply into this action, one has to know how does that tangible kind of experience we go through, where is that? Is it coming from your tip of a finger? You go everywhere. The tip of a finger, inside, outside. You should not have one doubt left. How does that mind is? That is the most important ground to know the mind. So that is very important stage. And I would like you to do it for one week. At least for one week. The traditional way is like ten days to one week. First one week, second one week, third one week. Depending on seeing on the development and understanding of the student. So at least do it for one week. You will see something deeply. Do it in every different thing. While you are cooking.

[23:22]

While you are walking. You know, in a very interesting ride. In your emotional ride. In your emotional situation. In every aspect. Just once in a while watch and see. It will bring a very big opening inside you. Very interesting discovery. So now, I guess that is much I can tell about the teaching of Yuen Tensor at this point. We cannot, we can't go each page to page. So, hope that someday we will be able to have that, quite fortunate to have it like that. But I have almost touched the important parts during this session. And now, if there is any question you would like to ask me, then please go ahead. When you were explaining Dzogchen, you referred to the dimension that was total freedom as the sphere.

[24:30]

Yes. I presume that is the translation of the Tibetan yin? Yin, right, yin. Could you explain why the Tibetan yin is translated, why you use the term sphere? And what is meant by yin? I thought sphere sounds a little bit more inner than the space. My feeling, I cannot really, I do not know the Latin totally well. Because space is a little bit more external. The sphere is something more deeper, I thought. Is that what is meant? Well, sphere has many connotations, including a globe. See, a sphere is also a globe, and sometimes it is used to mean like dimension. Like this is the sphere of some realm of some realm. Does the sphere has openness like the space? A sphere actually is a realm.

[25:31]

Dimension. Right. So space is different. It is just a question, I know it is difficult to note that in English. I was wondering why, I know that Keith Dowling translated it as sphere. It just kind of felt that sphere is something, felt that sphere is something like ka. Ka is space, actually. Ka, kai kap, kai kap in Tibetan would be space. But yin does not really have that. The understanding of the yin is not there so far in Latin terminology we have. The ka is space. Namka is sky. Ka is space. And yin is, I thought maybe sphere.

[26:34]

Is it like Sanskrit or Kasha? I don't know Sanskrit very well. This is hard. Yin, yin has so much refined in this space, yin does not have any obstruction at all. While the space sounds a little bit more common, like we talk, oh this space, just space. But yin has such clarity itself, total freeness, no such hesitation in it and no such fear and duality in it. It is totally pure, totally clear space. So it is something like a sphere. I understand what you are saying, a sphere. A sphere can be infinitely big or infinitely small, it is not limited. But it is very lightness, in the yin there is a lightness, the yin has a very lightness expression. Sphere has a connotation of awareness too, of some kind of perception.

[27:40]

You know, the extent of a certain, not really perception, but awareness. So what it would be meaning actually, like very, very, we could call it the most inner space. The most inner space, we can call that the most inner space. Yes, sphere sounds like a dimension actually. Yes, just like a dimension. That's a sphere. So the most inner space, let's put it, the most inner space. We get caught in the names, you see, it's difficult because this is how... But the most inner space will be the, I guess, right, the sphere sounds like a form, right. You belong to the realm of mother? Matter?

[28:42]

Mother. Mother. Mother, yes, the mother, the mother. Yes, the paschina paramita, the yum, it's called the paschina paramita, the mother, the paschina paramita, the mother, like the mother tantra, for instance, relating with the space. Mother, yes, mother. Like the mother gives birth to every child, so it's like within the sphere, all the qualities of the kempa, tsewa, nupa, or the three kayas, are the spontaneous qualities of the most inner space. Now, once in a while, in meditation, you know, like most of this practice, in Vajrayana, like the Iti practice, and particularly like the trauma practice, Chö practice, one offers the grasping mind to the space of paschina paramita, to the most inner space also.

[29:49]

There's a Chö, you know, I remember this, there's one person in my monastery, he was about 73 years old, very, very loving person, and his teeth are gone, you know, and it's like, telo naro marpa, pungpo de jente, jinpa latong, telo, telo de naro marpa, the body, the skanda of this body, is, I give as generosity, which means I give up without attachment. Telo de naro marpa, he used to sing that, it was so beautiful. So in Chö practice, actually, when you go with the pe, when you go with the pe, then there's the lujen part, where you give the body part, it's like offering the grasping, offering the grasping in the most inner space of the space.

[30:55]

So one, actually, at that same time, it's like the drilling the ground, one arouses all the karmas, so they all sprang up at that time. During a very, very sacred practice, you arouse your karma, and bring them out on the surface instantaneously, and you just kind of, it's like cleaning them at one time. So they're very, very powerful, and the persons get three kinds of, sometimes three kinds of impact will appear. Externally, you could get unnecessary phenomena, things, you know, sometimes. If you are not strong to subjugate that, then if you lose your awareness, then you cannot, then it will be hard in doing a very practice like Chö Dharma. It's the essence of the Dakini practice, which relates to the most inner space,

[31:56]

relating with the total purity of the space. And then you may see spirit, you know, when you do the Dharma practice, because you invite them. You say, those who like to take my hand, they can have my hand. Those who want to eat my flesh, they can eat my flesh. Those who want to eat my bones, they can eat my bones. So first you invite them, and then you are feasting them with your whole body. That is how we are cutting through the grasping thing. And the strength of the mandala, the initiation, the whole thing transmitted to you, enables you to connect with your deepest inner space, which opens your space. At the same time, the karmas are invited. You feast your karma to them, you see. It's feast of the karma. Then they also appear to come, and it's very, very, very... You have to have your awareness at that moment. If you lose your awareness, you can be just finished. And there are many different ways. Like there was this lama, many times the Chö practice is done next to the cliff,

[33:02]

next to the mountain cliff. And you sit there, and then you do... And then you have all the awareness, the way it displays, because of that seduction. Now seduction, you want to be aware of being seduced by one's own display. That is very important in Chö. Because if you are seduced, your grasping is there. In order to cut the grasping, your awareness has to be totally open, that you do not become seduced by your own display. So then the impact will be, you may start seeing a beautiful garden, a beautiful garden next to you. A beautiful garden next to, in front of you. And then if you try to step over it, you get seduced by that, you are falling from the cliff. And it happened to His Holiness Dalai Lama's rainmaker, Ngakpa Yeshe Dorje. One time he was doing his Chö practice, and he got kind of hungry.

[34:03]

Now that is his own display of his awareness, you see. He got kind of hungry. But somehow he saw a chunk of meat on his table. And that is how the whole phenomena can be aroused. And every Tibetan, eastern Tibetan people have a knife, you see, they put it there. So he took the meat, you know, and he was just like that. And he cut the meat, and he started to eat the meat. And he did his practice. He did his practice. And then, after some time, when he finished, he felt like a vet. And he looked, and he cut his own part of the flesh over there, you see. That is how if one gets seduced to one's own awareness, that is where you can become. So there is so much awareness strength in itself. And that is like a feasting of the karma. And there was this lama in Tibet one time, he went to the... These practices are done at a very high stage when your mind is very strong.

[35:06]

And even the person, when they want to do, these are very strong to do. And if you can hold it, it is great. And then this lama went to the... These practices are basically done in turbulent places. Because the more turbulent it is, the more challenge to your grasping, the more challenge to your fear. And it is the place for you to display your fear and offer that, you see. And it is done in graveyard. And not in peaceful graveyard, but turbulent graveyard where there is a lot of spirit going on. All saying, I want to eat you, I want to kill you, I want to grab you, all this noise. And that is where you have to be so relaxed. If you can connect to your inner space, there is no such thing as turbulent. And that is the test ground where one is cut through the root. So the lama went and he was doing his Shreya practice. And then this thief was coming there. One thief happens to be there because the lama has a good bell and vajra.

[36:07]

He wanted to steal his bell and vajra. And he was hiding there. And then he wanted to steal the bell and vajra. And he could not do that because lama was there. So what he did, he was a robber. He took out his sword and chopped the head of the lama. And when the lama chopped, lama thought that was his own display of his awareness. He didn't go seduce. He grabbed his head, put it back, you know, and did it. And the robber was so shocked that he ran away. Because that was too much for him to see that. He chopped his head by his own hand. And there the lama grabbed his hand. He thought this is his own illusion, his own seduction. He put his head back and did it. That is the strength of the... And after some years, and he said... Now he felt really bad. He thought, I have done such a negative thing to such a realized being.

[37:10]

And I have to confess that. And I want to study with him. So I can... He has seen the whole thing there. And he somehow met this lama one day. And he said, I'm very sorry. I know you. He said, I don't know you. Where did we meet? I know you. We met, you know. And we met in the graveyard. And I tried to... I chopped your head. And you put it back. And he said, oh, so it was you. I thought that was, you know, as a display of my own mind. And his head fell down. So, like that, you see. So... Those practices are very, very... Relating all these...

[38:12]

So even in our meditation, when sometimes, when there's tremendous emotion, tremendous grasping, you just relax and you just be in your inner space. And you can offer all this grasping into the inner space to the mother, Paschana Paramita. And that's like the Tsog offering. Gana Chakra is exactly what we're doing there. All those offerings are the transformation of our emotion, transformation of our different mental complexities. And they're transmitted into wisdom, expect and offer in the spheres of inner space to the deity nature. And then taking that, one experiences the realization in time. So that is, once in a while, in meditation, offer the grasping. If you cannot do it, you can't get rid of it by fighting, just offer it in inner space. Let me put a clip. And there has been, you know,

[39:14]

those who cannot understand, those who got seduced, they have fallen from the cliff. And one time, there was one person doing Therma practice. And these are the secret essence of Dakini practice. The method is brought to totally, it's very profound practice. All the rainbow body, by previous Dujum Lingpa's 13 great disciples getting rainbow body came out of the practice of Therma. It's one of the most sacred practice in the Dakini practice. So, one time, one person was doing Pen Chö, and he suddenly heard some noise. And he was so scared, he got seduced by himself. And he has some kind of, I guess some kind of, like when we pitch the tent, we have, what do you think called? He got a stake. And he put the stake on the ground

[40:15]

and it stick to his clothes. And he started to run away, he pulled back. He thought, oh no, some spirit is pulling back him there. So, he almost got fainted there. You know, that could also happen. Actually, all our, basically all our problems and tremendous pain comes from this grasping mind. Even the fear comes from this grasping mind. If you think like in a haunted house, you see. Why you get scared? Because of the grasping to yourself, because of the attachment. If you have no grasping, no attachment, you are there and there is nothing, there is whatsoever, no obstacle, no obstruction there. You can go to sleep in the middle of all this turbulence, it's the most peaceful thing. So, that is one has to develop by practice. If one is not strong, one should not just do it straight away, in time. That is by development, by meditation. So, in time you can be able to do it.

[41:16]

Okay. So, any other questions? Yes. Yes. Yes. Excuse me, say that again? Several development stages. Right, okay. For beginners. For beginners, right. Yes. Yes. First space is the yin, what we are talking about. The most inner space, relating to the most inner space. And not having fully developed,

[42:19]

not having the total, total wholeness experience of the most inner space, so we, at this stage, we have to firstly, somehow get into it, relate to that. And then we have to sprang out, like the fish sprang out from the water. You know, you sprang out the heart syllable mantra. And then heart syllable mantra transform into the Diti. So, those development stages one has to go. One does, there's a, like when we do Om Vajrasattva Samaya straight, we don't go through that, because we are seeing as ourselves ordinary and we are receiving the purification. But that particular Vajrasattva practice, where the generations are like that. Here the whole sphere, the most inner space and its manifestation instantaneously arises, which is on the top of your head. So, like when you are,

[43:26]

if you must be doing some other practice like Genrezi practice or anything, any practice, when you go through a development of a Kirin practice, there has to be three ways of going in Kirin. The most inner space and the arising state, the heart syllable mantra and the transformation of that energy into a pure form, in order to cut this grasping phenomena. Just that form, you appear into by Vajra Pride. That is the importance of this stage. Is that only when you appear into the form or what, or is it ever when the form If the form in front of you is more like naturally, it's like instantaneously you have seen that form, so you don't go through these development stages, first to second to third. But when you are, when you are beginning to visualize yourself, you go through this, because you have not

[44:27]

developed fully the essence. If you develop fully essence, you don't have to do this. You are that. So is it always instant in front and on the top or do we build it up on the front? Even, yeah, the instant is more, in the front is more like instance. Because you just visualize Shreem Brzee instantaneously in front of you. So you don't go through like the sky, the space, then the transformation of the energy. You don't go through that when you do that. Unless there are particular texts which explain going step by step. Basically not. Could you explain a little bit about the concept of mantra and repetition of mantra and of just the concept of repetition and practice? Now mantra is the purification of the speech.

[45:28]

Actually, purification of the speech chakra. Because we have a speech at the stretch, yes? This is, we can see it's like ordinary mantra. This is ordinary mantra. And mantra is the purification stage because it has related with the pure space again. If that essence, if it's not related with the essence, then it's like the creation of form. So actually mantra goes beyond form. So therefore it opens all the speech, particularly related with the speech chakra. And it's the clarity aspect of the mind which work as activity in communication with different aspect of its energy. Like the mantra for, mantra for wisdom, sorry, mantra for knowledge, mantra for, the wisdom is of course the essence. Mantra for knowledge, mantra for healing, mantra for subjugation, mantra for,

[46:29]

mantra for everything. We respect our speech, we respect our mind. By speech, we do not try to deceive somebody. By mind, we do not try to confuse ourself, do not try to create the chain of that karma. By body, which we would not do something like killing, you know. Kind of that, we have respect to our body, we have respect to our speech, honesty, and we have respect to our mind, honesty, and openness. That is important. Inner just, inner just. And, the most important thing is the mind inside. Speech and the body is part of it, but mind is the most important, openness is extremely important. So, and then after developing in the, on the stages, the different, the clarity part and the emptiness part. The clarity part is the respect we learn from a, from a Hinayana level, we learn all the respect,

[47:30]

we learn the, let's say all the different 253 monk vows. These are all respect to later on, to understand the clarity aspect of the mind, actually, you see. But when we take it seriously, we think that this is the ultimate, that is the time you do not develop the stage. So, one just take the monk vows, all those things, as a respect to understand ultimately, the essence of the clarity of the mind. And when the clarity opens, the clarity goes beyond form. The clarity goes beyond form. But when the clarity is frozen, it remains in different forms. It remains in the form of samsara, it remains in the form of nirvana also. But, nirvana, Buddha nature does not stay in the samsara and Buddha nature does not stay in nirvana too. Buddha nature is not confined to form of samsara, and Buddha nature is not confined to form of nirvana. It has to transcend both samsara and nirvana. That is the

[48:31]

ultimate state of the Buddha nature. So, the clarity is totally open. The clarity is totally understood. And understanding it, the nature of that mind is the intelligence of that mind is understanding. Total understanding. The whole understanding. Total compassion. Limitless compassion, because there is not a single inch of grasping there. The whole space is free. And tremendous power, once the grasping is gone, this limitless power do come naturally in the state of the mind. All our power to communicate, everything is limited once there is this grasping mind. It obscures the whole thing. That grasping mind creates spiritual materialism. That grasping mind on the path interprets the monk vow as the supreme vow

[49:31]

and gets frozen. That grasping mind creates the whole form of samsara form to nirvana form to all different levels in our life. From this complexity of emotion to that complexity of emotion to this kind of environment to that kind of environment. All those are caused by the grasping mind. Once the grasping mind is removed, let's say removed, or it is dissolved, totally dissolved in like a total sky, then the mind is fearless. Then the fearless experience comes. Then your strength manifests because clarity has the natural strength. Mind has a tremendous strength from the beginning. That do manifest naturally. And that is the manifestation, the activity of this Sambhogakaya and Nirmanakaya only come when your mind is free from that grasping state. Then Sambhogakaya and Nirmanakaya do appear. But until there is grasping, there is no Sambhogakaya and there is no

[50:31]

Nirmanakaya. And that is important to understand. The world experience is different. Your experience to the space is different once you have removed that grasping state in our mind. Your experience to the it's like a wilderness. Then there is the richness into that because you are related to your true nature. There is a richness that is extremely what we could say it's a very very it's not a dry state of mind. It's just very rich like a watery. It's very juicy. It's very watery. It's very richness. It's very alive. It's lively there. And tremendous power because now the clarity is not limited. Before the clarity is limited and not been able to see its own state exactly because the grasping prohibits somehow. The grasping resisted. The grasping creates the whole phenomena around us into

[51:32]

totally different interpretation you see. The grasping has a very different interpretation. The way our mind goes at this state dictates by this grasping has a very different kinds of interpretation to the environment. The same environment when your grasping mind is removed the whole experience is totally light. You see the sun as a sun, mountain as a mountain and you see those things also not frozenly but into a tremendous openness. There is a light from the deep deep inside. There is a confidence from the deep deep inside. There is a trust in yourself deep deep inside that do comes when that clarity of the mind is expressed. Expression. And we are learning that expression in all different ways. We are learning that expression on this stage by Kerin practice. We are learning that expression in meditation by letting go. So we do not give the interpretation of the grasping mind

[52:32]

to form another form. In Zen it is done by coming you know it comes and goes. And that is the way how the clarity is manifested. That's the way how the grasping is removed. It does not give. So all different stages like in Kerin you do not you are not cling to your form. You are not caught in a form. You just appear with the Vajra pride on the stage and ultimately that phenomena of the form is totally gone beyond. And you see your pure openness emptiness the spaciousness of the mind as it is. It's like it's like the biggest freedom at this stage. It's like the experience of taking your hats off. Once you take your hats off which has been pressing you all the time once you take the hats off you feel light. The grasping when the grasping is removed then there is the light there is the space experience. And for that one has to make

[53:33]

an effort on the path. We have to make effort in all different actions from our way of relating to people from their respect from the inner respect going towards the inner part of ourselves. Time to time take care to be aware of the mind not letting our grasping take too much situation. Then after some time it won't be difficult. It may be a little difficult at the beginning but it won't be difficult later. Then you will have you will see the full fullness the richness the full enjoyment the full happiness of the state. And you see how much the paranoid the grasping takes place. So your interest the grasping naturally ceases because the open minds open from inside the enlightened intelligence do come more stronger. And then the grasping obscures become less and less and less and then you gain more and more confidence and at the

[54:34]

same time there are limitless experiences of that clarity. The confusion of the clarity to minimize. Right now the there's so many seems to be some kind of we have complex problem. Our problem is complex. Our problem is not one it's a complex problem. The problem of grasping inside from the complex the problem of the manifestation of the mandala of the confused mind that problem also. So there's a very complex problem which is going so. It's not simply a question of just clinging. The manifestation mandala of this clinging is very complex also. So this will the manifestation will become less once this clinging become open and open. When this has been able to cut through then a major step is taken by cutting the root of the entire confusion to the environment. But until that the complexion is a

[55:34]

so it's like a double complexity. It's a very big complexity. In a clinging mind complexity to the external environment which you cannot relate because the ego the clinging mind interprets that situation. So you do not trust yourself you do not trust the environment because you do not trust yourself fundamentally. When we do not have a trust to ourselves fundamentally we will not have a trust to the external thing also. So the external thing will be able to communicate once the internal trust is does take place. When that has been achieved when that state is accomplished the external trust just do come because it just goes away. Once the grasping mind is removed they're all gone at the same time. They're all gone at the same time. And that's how you should when you do meditation you should pay notice how the experience of the grasping mind space is and how the

[56:35]

experience of the true space is. The grasping mind is also greater space because grasping mind will take every bit of its chance to prevent you from really seeing the true space. It will come there and tell you this is this space and create a form of a space and you are frozen into a space and you will hardly experience what is really a true space. And the difference will be in your mind. If it's truly the experience of you can see which is the grasping form and you can see like a deep deep light deep deep openness in your mind and your body also tremendous light and all your different passions they all become light and you are more humor more understandable and more communication. And that form is created by your ego mind if your space is created by your clinging mind

[57:35]

form as another shore of the clinging mind then it will be more dull your mind will kind of not be clear and the same depends not necessarily not clear but what you will go through is you will not have the development of the compassion not much. You have to make an effort it wouldn't be that natural you see. There would not be the lightness there would not be the clarity because they are all basically obscured by the grasping mind. So grasping mind also creates a space and that is a very important border for a practitioner which called the mind and wisdom separation. You should be able to separate the mind and the wisdom mind. And it's a very important stage a student has to know which is the wisdom mind and which is the ordinary mind. And when we are not able to see that clearly which is the wisdom mind and which is the ordinary mind then a lot of time one would be living in the grasping

[58:36]

mind experience. So at the beginning of course one will go through the grasping mind space possibly not necessarily possibly as I think as I would say one will go through that but it's not bad if you keep on doing after sometime you will understand what is the true space. But one has to be you know one has to be one has to understand those things and of course most important thing is to make an effort on the path so that the whole confusion is the experience of this grasping mind. It's just amazing how just this one word grasping mind how much price we pay for this. It's just amazing. It's just inconceivable inexperience just removing this thing how much stiffness in our life and just being there how much pain and paranoid fear it creates. So the total removal of the state is called the fearless state. And then the prashna

[59:36]

do appear. The clarity is there fundamentally so the clarity is naturally manifesting. So in Dzogchen teaching what is most important in Dzogchen teaching is Dzogchen teaching shows the person on the path very clearly the mind from many many different aspects. It shows the mind from the different structures of mind. Like in the teaching of Atiyoga which is the union tantra or the inseparable tantra. In Ati itself there are levels of Ati. There is Ati, there is Yangti, there is Chiti. There are three levels of Ati in our teaching also. And in the teaching of Dzogchen there is the mind section, there is the space section, and there is the essence pit

[60:37]

instruction section. And all that tremendous depthness into the teaching of Dzogchen and basically a student should in order to come to an experience sometimes you know more what is more important I really see practice is very important. I really see practice is important from two sides. Important from the relative side and important from the ultimate side. Relative side our communication to our world. That kind of respect to our body, respect to our speech, respect to our mind. Communication and the development of our practice in an absolute way that we sit and give the space and time to meditate and see through that. Those two are so important. If you do those two things well, naturally this experience will come. Even you don't read the text, you know. There are many teachers. They do

[61:38]

they sit and do their meditation. Sometimes the teaching is given for about 15 minutes and the student goes to the retreat or mountain wherever and keep on doing meditation and then afterwards they have never read the text. Afterwards the whole experience is exactly in the text. Exactly there they all do appear exactly in the text. And it's very important. You have to do it. You have to integrate that in two different ways. Communication with our physical world and communication with our internal world. That is the relative bodhicitta and the ultimate bodhicitta. Relative bodhicitta the communication with our body, speech and mind to us and to others. Ultimate bodhicitta mind the communication with our inner cell the understanding of the true nature of the mind. A lot of teachings in the world it is greatly emphasized on

[62:39]

communication on the relative mind relative world phenomena though there is a deftness even in the relative bodhicitta mind communication but a great deal is taught. In Christianity a great deal of communication is taught on the relative bodhicitta mind the compassion nature the respect all those become a support to Zopa Chimpo to Mahamudra they all become a support to understanding the ultimate realization they do become support because they are a proper communication to our environment to our structure of physical world the relative state but again when we just have the relative communication and we do not have the essence communication then we become frozen just the relative compassion cannot do relative compassion will be good

[63:39]

it will not make a person nihilistic but it can still make a person eternalistic which one can become trapped one will become frozen into that so it's important to relate the bodhicitta not just more pity more sympathetic as we are expressing the compassion compassion mostly is regarded as something very physical communication you know something more sympathetic more pity physical means even the psychological aspect that creativeness is physical kind of physical invisible physical because they are not going to be informed so there is some kind of great deal of communication to take place but it's important to see the essence which has no limits which has no such frozen state you know the essence communication of bodhicitta mind and then integrating those two states you will experience the depthness of all the experiences of the path without

[64:40]

even reading the text and then when you hear the teaching if you do a very good practice when you hear the teaching it's just like you know connecting exactly what you experience and which you do not have experienced it will be just like so you are understanding your trust and your confidence which you have seen so lively there is there that's how the practice is developed in Tibet that's how the spiritual teaching has been the peak in the world because of the teaching because of the practice and because of its essence all gathered together make it one of the worlds in our world I could really say that Tibet has been the peak of the spiritual teaching ever been preserved by the human kind though teachings are spread in all different worlds but nothing has really taken such a depthness into the understanding

[65:40]

of the essence of the mind and the nature of the universe from a relative way to the ultimate way the sacred way

[66:41]

of existence and the way be the is the of we know from healing, to philosophy, to meditation, to all different aspects. And that is all the limitless vision of this wisdom mind to benefit beings in different, different terms. And out of all that, all those teachings ultimately, you see, relating in Buddhism the highest form of Vajrayana is the Ati, which is the Ati teaching. And they all become like a support to understand the ultimate Dzogchen nature and the Mahamudra nature. Mahamudra and Dzogchen is the same. In the Kagyu school it's called Mahamudra and in the Nyingma school it's called Dzogpa Chipo. So there is no need to confuse, you see, is the Mahamudra something different than Dzogchen or is the Dzogchen something different than Mahamudra? No, they are the same. We get problems. The problem for us is the form all the time.

[67:47]

But Mahamudra, though the nature of Mahamudra is total openness and the nature of Dzogpa Chipo is openness, yet we do still make them, we even make our openness a form. Which one of them? Which are they? They are not two different things. So, now here is a very important part. Here is the important part which explains about... Now Dzogchen mind, it explains the foundation mind. It explains the development mind, which is the path mind. And it explains the fruition mind, which is the ultimate realization. Now generally foundation and result are the same. The foundation and the result, the path is the one which one goes through.

[68:49]

Actually all our practice is not that we try to gain the wisdom mind. We don't have to look for enlightened mind. We do have the enlightened mind already in ourselves. We do have the Buddha nature even at this stage as brightly as sunshine, you see. But what is on the path, simply the purification. The path is this purification. The path is the cleansing path. The path is the digging path, you see. And all these different methods used for that. But as far as the essence is concerned, the essence is the unconditioned, unfabricated awareness. You never have to go and look for that. You never have to go and buy that. You never have to create that. Whatever is created, the nature of the creative is impermanence. The nature of creative is destruction. So if you're going to say the enlightened mind is something I have got to find, then if you can find if it's something created, then you can be sure that it will disrupt one day.

[69:50]

So nature of the enlightened mind is not creative. It's not something fabricated. Whatever is created is ultimately destructive. It's ultimately impermanence. So it's different. So it's unfabricated mind. Now from the nature of the Dzogchen, which directly explains the true awareness of our mind, within that foundation state, within the sphere of the Dzogchen mind, there never has been a Buddha also. There never has been a Buddha, which means there never has been a creative form of Buddha. There never has been a Buddha, and there never has been even in its own sphere, in the sphere of our mind, in the very essence of our mind, in the true space of our mind, never there has been something Buddha, and never there has been out of that.

[70:53]

Never there's something fabricated as Buddha came, as something fabricated or obscured. It's there. None of these are there in the sphere. Neither there is the samsara, nor there is the nirvana. Now this is talking from the essence level, from inside level, it is always the sunny part. The mind which is totally clear and rested in its own state, never there has been a confusion, you see. It is even at this stage, it's just as it is. It's called the Tathagatagarbha. It's called Tathagatagarbha. Or the deadness. The name for this mind, realized mind, is called suchness, deadness. Tathagatagarbha. Dharmakaya. The state of the Dharmatha. That is what it meant by never there has been a spoil. It's just like that.

[71:54]

Within that state, there is no such thing as samsara being created. There is no such thing as Buddha nirvana being created. The mind itself is clear, intact, even at this stage. The sphere, the space is just as it is. And that nature, within that nature of that sphere, of that essence, is clarity, tremendous compassion, and tremendous wisdom. So that is the nature of our awareness. Compassion, understanding, and power. Now that is the spontaneous nature of that mind. Now the sphere is totally unattached, totally unattached, even at this stage, by our obscured experience of phenomena.

[73:00]

It's completely unattached. It does not mean that when a person goes through the experience of samsara, that has been attached and obscured. No, that state is the sphere of the essence of the space has never been obscured. It is just intact all the time. The sphere is clear all the time. It's just like you can move freely. It's always open. Which I mean, even when you talk that, oh my mind is feeling very obscured and I just can't relate. Then you can talk about all these things. You can think about that you are obscured and whatever. The intelligence does take place there. So it shows that the sphere is totally unattached. This openness is just there. It shows the strength of the vitality of that openness is not frozen. That strength can create the space. That strength can manifest the space spontaneously. And that is why, you see, it is intact, intact.

[74:04]

It has not been attached by samsara, and it has not been attached by a form of samsara, or neither a form of nirvana. The sphere has not been attached to nothing. It is just like it, clear, spacious, all the time fully into its vitality. Now how do we get confused? Is that space remaining in its own state when the clarity, when the clarity do manifest? When the clarity manifests, it's called the beginning of the air. Beginning of the air. When that beginning of the air from the mind the clarity manifests, and when that manifestation do take place in the state of our mind. When the manifestation do take place in the state of our mind, if we understood that as the display of our own mind's own awareness, the clarity which manifests as the display of one's own self, there is the total dissolvement.

[75:06]

It does not form anything. It goes formless. It goes beyond form. So the very tricky part comes at the beginning stage of the clarity manifestation. When that clarity is manifested and a person gets excited, a person gets excited to that form, a person gets excited to the senses, a person gets excited, attracted to one's own clarity, seeing that as something different object from yourself, seeing it as an object, seeing it as something different than yourself, that is immediately one gets frozen there. And seeing it as an object, instantly there is a very subtle grasping do take place. It's me, you know, me and that object. So immediately the form get frozen there, you and your world, me and you and others. The moment that me and the others do take place,

[76:07]

the confused intelligence immediately creates the five passions. The jealousy, anger, hatred and desire. Something my side and something that person's side. Something my friend which I'm going to love, I'm going to take care. And something that person's side which is going to fight me, who is going to take over my place, so I'm going to resist. Now that kind of confusion instantly do manifest. Right instantly that when a person gets frozen, their minds get frozen into that excitement of our own awareness. The display of the awareness. So once that beginning thing happen, then by the beginning very subtle clarity, very subtle manifestation of that creates the body, creates the different senses, creates the different world. Because now instantly the intelligence has so much power.

[77:11]

Instantly it has so much power that it can create a world. It can create a karma. Because the karma is created by that me and you. And when that excitement do take place, that is what is called the fundamental confusion. The fundamental ignorance is not knowing. It's like an unconscious state. And then the confusion, then there's basically, there's the confusion of fundamental confusion, then there's the confusion of labelling, confusion of forms. The confusion of labelling do takes part. The fundamental confusion is like the unconscious state. And the confusion of labelling is you and me. Like the moment that manifestation do take place,

[78:14]

you do not see, it is your own display of your awareness. You just get excited, you get attracted to that. Whether it's good or bad, and then you get frozen there. And instantly the ego manifests. Instantly the ego manifests there, because of the seeing that instantly there's a fear. That's how the subtleness of the mind begins. And then many karma do take place. Tremendous recycling of that karma do takes place. One afternoon. But samantabhadra Buddha, or the Vajradhara, the beginning Buddha, once the display is arising, they immediately saw their own display as their own display of their own awareness. So the whole excitement, the whole seduction was overcome. We were not able to overcome the seduction of that display. We got seduced by the display, we got seduced to the display of our mind.

[79:15]

And once we got seduced to the display of our mind, we just took it seriously. We did not take it as just a display. We took it as something real, and then we created that, even though it's not real. So therefore it's called all-facade experience. All-facade. All-facade is the appearance is not certain, the appearance is uncertain. As we went this morning, the appearance is uncertain, but yet we create that uncertain, we believe in that uncertain as something certain, because the display of the awareness is one's own awareness, there is nothing fundamentally there, so therefore we create that all-facade into some kind of certainty. And therefore then everything becomes some kind of very serious, even though it was totally open, totally groundless from the very beginning stage, there is no such thing as ground, but then we created that by our own way of judging it. So judging does take place

[80:17]

the moment that the display is not seen as one's own nature. And then we can understand all this environment, our complexity has been very complex, not understanding this point. So it's actually like the state of the dream, like when we go to sleep, when we go to sleep, our spirit is always unaffected. The dreams come, you cannot say, where did the dream come from? And the dream also goes and you cannot say, where did the dream went? You cannot trace where did the dream went? And you cannot say, where did the dream arises from? There is no foundation for them

[81:17]

to come from a certain spot and then to go to a certain ultimate point, destination. There is neither any destination, there is no original particular ground where they are born. That's exactly how the state of the spirit is always unaffected. So it's very hard for the conventional mind the dualistic mind to think, even think on the terms of that mind because it's so vast, it's so profound at that stage. It's like the dream, as I said. You do not know where the dream begins and you do not know where the dream went also. But while you are dreaming, you were dreaming something all the time. But if you go and see, where are they now? And where did they went? And where did they originate? You just can't pinpoint anywhere. So, that's how the spirit is unaffected. The spirit is not affected by any karma. The spirit is not affected by any environment.

[82:19]

It is always clarity, it is always free. The nature, we do not have to make it free. It's always free. As far as the enlightened mind itself is concerned, it's always free, it's always open, it's always in the spirit. But what we are doing now is the part of the karma which we have been attracted to our own display and we frozen our own display. We got attracted, seduced by our own display and therefore the unobstructed mind appears like an obstructed mind. Though the nature of the mind is unobstructed, yet it appears like an obstructed mind. Because of that fundamental seduction, because of the fundamental getting caught and frozenness there. And now in Dzogchen, all the teaching, understanding that essence in the teaching of Buddhism, from the Vajrayana, from the Sutra practice, meditation,

[83:22]

to the Vajrayana, going deeper and deeper, everything what you do, you give the space. That's what it means. What you give the space, you do not create a space. Now this is what the beginner's experience of creating a space. And you create a space, then you let it go, you create a space, you let it go. So it is more like a beginner's experience. The real meditation, the essence, is not even done meditation, because at a very high stage level of reaching that state of total freeness, the way it is, there is always the energy arises from that state. So there is no obstruction at all. The obstructions do take place on a very complex point, at a very complex level, the obstructions do take place. But at a state of very lightness, there is no complexity, so it can trust itself. It is oneness, it is the delightness itself,

[84:25]

it can trust itself, there is no need to create a space, there is no need to let it go, there is no need to do, it can just be as it is. It has no complaint. It has no fundamental complaint at all. The complaint does come from the complexity stage where we have to create a space. And even we don't understand, we sit and sit, all our face becomes red, all our body becomes, everything becomes so hard, but yet, that is how a person has to go and make some effort. But finally, it is not that always you have to create a space. One cannot create a space. So having not understood properly the essence of the mind, then when we say, what is this space? Or you say, oh, space is empty. You know, your mind could, your ego can create a space, a space of form,

[85:25]

a form space, an emptiness of form. When we say real emptiness, that can never be understood by dualistic mind. As I said, there cannot be the dualistic mind and the non-dual mind going at the same time. Never there will be experience of the dualistic mind and the non-dual mind at the same time. When you have dualistic mind, you don't have non-dual mind. And when you have non-dual mind, you don't have the dualistic mind. Same time, when you have a flash of experience of the enlightened mind, then after one instant, you say, oh, that was great. I want to hold it. I really feel great. You get excited about it. And once you get excited, there you are again frozen. Once you like it, that means at that stage you get excited so you didn't trust. Again, you are carried away a long way. So it's very tricky. Again, your excitement has kind of deceived you. It's been a self-deception. The excitement has been a self-deception.

[86:26]

It wasn't able to trust in itself, so it took the refuge of excitement. It's very tricky. It took the refuge of excitement. So taking refuge in excitement usually is not very profound. It is a sign of losing one's ground. But that is the state of the samsara quality of the mind. That is the quality of the samsara mind. Our happiness is the excitement. So you can understand how deep, how depth the wisdom mind is. So once you get excited, instantly there you are again back into the form realm. And then again, we lost the world experience. We lost who we are. The experience is not there. But that does not mean that it has vanished.

[87:30]

But simply, the excitement has deceived us again. And excitement does come because there has been many karmas, so the mind is not crystal clear. It's not like a stainless sky mind. So therefore it's very easy to pick up all the information. It's like a very sensitive thing. So it's very easy from one moment to next to get excited and losing the trust in itself. And not being able to remain that, naturally one loses the trust and gets frozen there. So a dualistic mind dualistic mind is it remains in the sphere of excitement. It remains in the sphere of seduction. And basically the mind does not have a fundamental trust in itself. The mind does not have confidence in itself. Therefore

[88:30]

it's a state of fear mind. It's not a fearless mind. The mind does not trust itself. The mind does not love itself. The mind does not it does not have great qualities. It does not, it has lost its trust. It has lost its respect. It has lost its dignity. Where once a person has lost senses, it's almost like we have lost our senses. And then if you're going to, at the beginning stage, it's too early to judge. One of the reasons Buddha said, don't judge until you have reached the same state of me. It's very important. We should not judge. We should not say, oh that person is bad or that person is good. We have to personally, our experience is to not to blame to somebody. It's to respect our body, our speech and our mind as well as others' body,

[89:32]

other's speech and other mind. If it's a negative person, we have to show them the right way. And that right way would come from a respect. But if you want to hurt that person, even you think you are doing something right, that's not really the right. You're not respecting yourself at that point as well as you're not respecting the others. So it's not easy to judge who is a bodhisattva and who is not. There will be bodhisattva among the, as I said, among butchers. There will be bodhisattvas among prostitutes. There will be butchers among all different aspects of life. So it's just hard to say you know that, oh that person is bad. It's hard to judge because judging, blaming other beings usually does not benefit us. In general, it does not benefit us. In general, it creates much more negative attitude, develops a paranoid state of mind and negative attitudes to others instead of having a pure vision. On the long run,

[90:32]

it does not benefit us and it does not benefit them. Even they are wrong, one should seize that projection and one should start to manifest in a proper communication with respect and honesty. That is more important. No matter how they are, even they may be not right, even they may be wrong, but there is no need to blame because if you blame, you will try to take that enjoyment, try to take it as excitement, try to take it as something to entertain yourself in that way. You are creating a negative karma on the long run and it will be a very big consequence on the long run one will pay. So not to, you know, we do not make a mistake on every step. It's kind of important, you know, not to when that is happening, we should one should watch the mind. Therefore it says in the teaching, one has to watch the mind from time to time how it is doing. And it's important not to disrespect others. It's very, very important. So

[91:32]

the way the beginner's mind beginner's mind means the one who enters the path and meditate on the space, meditate on emptiness, really it's not easy to understand the nature of emptiness. If one does an effort, it is easy because it's there. But if one does not make an effort, it cannot be understood. And there will be at the beginning, one will go through the two different paths. The space created by the clinging, grasping mind and the space created by the true space of itself and the space created as an image. You know, image is so powerful. Image in our mind is so powerful because we are always creating image, we are always creating form. So it even creates a space at the beginning. And you may not notice that. You will not

[92:36]

notice that until you have done a great deal of meditation. Once you've done a great deal of meditation, once the space becomes clear, you will be able to see your grasping mind and the non-grasping mind. And you can experience that differently because when you relate with the non-grasping mind, the total purity of the mind, then how the space and how the experience is different and how you can subjugate the negativeness. Because negatives are the dualistic projections. And they are naturally liberated in the space of the naturally free, naturally liberated in the space of non-dual. So a person, when a person even is sick, not well, when you do the meditation, you don't experience this at all. If a person has truly experienced the true nature of their mind. One does not go through that pain. One does not go through that pain.

[93:31]

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