That space has been developing, that clarity has been developing, that is the strength of the Vajrayana support. It's not that you have put yourself into a particular doctrine and therefore you created yourself into another doctrine, that is the support of Vajrayana, no. The essence itself, having seen some kind of space, having developed that Bodhicitta mind, having developed a great kind of relative Bodhicitta mind, a great extent of ultimate Bodhicitta mind, not in its totalness, but to a certain extent, having been able to see yourself, probably doing a great deal of Vipassana meditation, a great deal of some kind of meditation, looking more deeper into consciousness, that brings, gives the ability to face the truth

[01:04]

stronger because it makes your mind stronger to face that, become strong. So you are ready to undertake the progress in smelling it and you are not afraid of it because you can have a very good, the higher bodhisattvas can calculate exactly how much level of smell there is, you see. They can calculate exactly and they are not afraid, okay, that's it, okay, I'm going to do it. That is tremendous wisdom, tremendous prajna is there. And one who cannot have that prajna to see that how much is remaining there would be developing and would be strengthening their mind, facing whatever is there because sooner or later if you do not do it now it can reinforce and become more smellier and more stronger.

[02:08]

So Vajrayana student has to have a state of mind, fearlessness, who would not get shocked for outrageous situation, who does not have too much, who would not surrender oneself to being carried away, who would not surrender oneself towards the, towards, who would not be surrendering oneself being very, very kind of pickiness. One has to have a state of mind, tremendous openness in approaching the Vajrayana practice. So Dharma is digging out and Vajrayana digging out in itself the different levels like the Kriya Tantra, the Upa Tantra, the Yoga Tantra and the Anutra Yoga Tantra.

[03:15]

They go stronger and stronger in drilling and digging it. And when you dig you have to know that there will be smell coming out. And that is the time you have to be strong. When those smells come out if you just run away then you would not finish the digging out process. And therefore there will be some impurities still remaining inside and you try to run away from it. And not able to run away you need the wisdom, you need the vision, you need the strength in yourself to be there and to have a good weapon in your hand which is the skillfulness of the practice of Yidam Deity. Which is like the weapon of laser.

[04:16]

Strong in its resistance and it can cut through and penetrate through. And that is what in the Vajrayana tradition the initiation, the Abhisheka is empowered to the student, to the person who enters the Mandala of the Vajrayana. And then the strength is initiated, is transmitted from the teachers to the student into their heart and the student's mind becomes stronger. Not simply by just being there but by communicating. Because one cannot receive a full initiation if you lack in communication. The communication in initiation has to be fully. One has to understand each word of the initiation. One has to communicate the main thing. When the vast empowerment is given you have to communicate to the whole Mandala of how to visualize the Deity,

[05:19]

how that energy transfers into yourself and how it merges into yourself and how it mingles into yourself. In that way you are able to fully materialize your mind towards that Vidyadhara nature. Towards that wisdom aspect. But if you are not able to communicate fully each sentences, each visualization fully into that context, then probably our initiation is going to be limited. The full wholeness, the completeness of the Mandala is not going to happen completely because the communication has been limited. So communication takes a very, very important role in the Vajrayana tradition. It's a very, very important role. And now secondly some may not be able to go through each word to word, each sentence to sentence, each visualization to visualization.

[06:28]

So in that case the person who enters the Mandala of Vajrayana and receives the initiation of that particular Deity which the person may use on the path as the skilful support would have to have a tremendous openness in their mind. Which means total trust from where you receive the initiation. In that way you let yourself totally, you give yourself the permission to be woke upon you. Like Naropa did to Tilopa and Melarepa did to Marpa. Each one of them was initiation to them. When Tilopa told Naropa, if I have a good student, they came to a ditch. If I have a good student, my student will make a bridge for me on this ditch where it was filled with infested, all those wombs are there.

[07:42]

And then Naropa looked around and there was nobody except him. And he went down and he made the bridge. So then Tilopa stepped over it, you know. And then again there he left for many days being eaten up by those wombs and swelling his whole body. And then Naropa came one day and asked, how are you feeling? And he said, what do you mean how I'm feeling? I'm dying. So either one has to let completely like that, total openness where the initiation can be fully, fully bestowed. Because they are all Vajrayana teachers. Tilopa is a Vidyadhara, is a Vajrayana, fully manifestation of the Deities. And that's how the initiation is blessed. And that's how Tilopa let Naropa dig his own karma and he uses how to cleanse by walking, stepping over him.

[08:48]

See Vajrayana is, sometimes we may think, how an enlightened being can do such an action? Stepping over his, you know, a body of a student while he's been eaten, infected by all this karma. So this is the, sometimes people do wonder. But you may not have this surprise once you have really gone through some practice. Because the practice gives you the ability to see that vision of what it really meant. How the karma is dug out and how it has been purified. There is some very deep understanding which will come. And also we can understand because we have a clear intelligence. And if that intelligence has the support of a clear wisdom, it is not difficult to understand those things. So either the student has to have a tremendous knowledge to understand. There is two ways of getting enlightened.

[09:51]

Either one has to have a tremendous intelligence, tremendous wisdom to understand. Tremendous knowledge to understand. And then one will finally surrender the whole ego and its strategies. Because seeing clearly that is the main obstruction. Or the student should have a tremendous openness, good heart. You know, tremendous total confidence in the teacher by letting the teacher include in the mandala of the Vajrayana. And let the world cleansings take place by whatsoever the phenomena is going to teach the student, teach the person totally trusting in the mandala. There is two ways of getting realized. The third way, having a lot of doubts, very little knowledge, cannot attain enlightenment in the Vajrayana mandala. So it is important to have the knowledge, very important to hear, very important to understand what is Vajrayana meant.

[10:59]

So once you know it truly clearly, then you have the ability to enter the mandala of the Vajrayana. Or this person should be like Kung Po Ben. There is a story about Kung Po Ben in Tibet. Kung Po Ben was a very dumb person. There is two ways of getting enlightened. Either very intelligent or dumbness with the faith. Dumbness with the faith. So with the intelligence one can understand and one will be able to really connect to the mandala of the Vajrayana. Or the dumbness, Kung Po Ben was lucky. I am not saying that he was lucky because he met Buddhism. I was just saying lucky because somehow the essence was shown in the teaching of Buddhism.

[12:01]

So therefore he was lucky, as I said. Once the minds get confused, then good luck. So he was somehow lucky, coming to the good luck point. There are so many trips shown, so many ways shown, now good luck where you meet. But Kung Po Ben was somehow lucky, he connected to the essence. So Kung Po Ben is not an intelligent man. He was a farmer in a place called Kung Po in Tibet. Part of his siswan is Dujum Rinpoche. He is very strongly, he is one of his many students in Kung Po. And it is very close to his place. And Kung Po Ben went to Lhasa. And when he went to Lhasa, he saw the Jhor Rinpoche, what we call the Buddha's, the most sacred statue of Buddha in the whole world. It is believed to be in Tibet. It is called Yishun Rinpoche. Whatever the persons make a wish, the wishes are granted.

[13:05]

The wishes are granted. So he went to see Jhor Rinpoche in Tibet. And it is the most sacred thing in Tibet. So there are thousands of people offering butter lamps and doing prayers, whatsoever. And there is a temple keeper. And there is all this tormas, you see, like made of barley and butter. And they are all in front of the Jhor Rinpoche. And then Kung Po Ben went there and he thought those are for eating for Jhor Rinpoche. I mean, he totally trusted, you know. He didn't have the concept that was, you know, something like, you know, actually it was made by a bronze, some metal, you know. He didn't have that. He really thought there is some, this guy, you know, sitting over there. And the waters are for his drinking. All the water bowls and the food is for his eating. And then Kung Po Ben went and there was nobody, you know.

[14:13]

He happened to be at that time, there was nobody. So he said, I'd like to try what you are eating, you know. So he took some of them and he ate some of them. It was delicious because it was made of barley and in Tibet the main food is barley. So Tibetan people love barley. Barley and butter and it was mixed with them. So he said, he was kind of poetic person at the same time, interesting. Your food is taken by dogs, still you smile. What a wonderful guy you are. Because Chögyam Trungpa Rinpoche was smiling, you know, he's a smiling Buddha. It was Buddha of smiling. So he said, even your food is carried away, eaten away, you still smile. You are really a wonderful person. I really like you, he said. And then he said, I'm going to do a circumambulation around you and I'm going to put my shoes next to you. Take care of my shoes, okay? No, don't let it be carried away by somebody.

[15:17]

And he really thought, you know, that was a real thing. So he trusted him totally, the whole situation. So he put the shoes next to Chögyam Trungpa Rinpoche and he went to do circumambulation. And then the temple keeper came and the temple gabbler got so mad. He said, who can be this such a sacred, you know, this so sacred shrine here and bringing the shoes inside because over there people don't wear shoes in the shrine room. Who can be such a thing who brings the shoes inside? And he started to take the shoes and Chögyam Trungpa Rinpoche spoke. Because of his total trust, he said, don't take, that is Kung Po bands. He got shocked. And he got shocked, the temple keeper. And of course, when Chögyam Trungpa Rinpoche spoke, it's like, you know, what else he can do? And he came and then he, you know, and he took some of them again.

[16:22]

It's very special. You have really been very kind to me. I really like you. I want to invite you to my home in Kung Po. And such and such day, I will, you know, make a good pork, good pork food for you. And I have a lot of wine and a lot of pork there. So I'm going to give you a good feast and please come on such and such day. And then Chögyam Trungpa Rinpoche agreed. Because of his total trust at that stage, total trust to that whole situation. And then on such and such day, he went and told to his wife that I've invited Chö Rinpoche. And his wife thought, are you crazy? Who can invite Chö Rinpoche? I mean, this is just ridiculous that he's talking. Going to Lhasa, seeing Chö Rinpoche, he must have gone crazy.

[17:27]

What happened to him? And then on that particular day, no, no, he said, yeah, Chö Rinpoche agreed he's coming. Definitely, you know, there's no doubt about it. He was so sure of that. He didn't have any doubt. And then on that day, he sent his wife, you know, said, maybe he must be coming. You just go and see where he is. So on the way, his wife went to fetch some water. There's no tap in Tibet, you see. We have to go to the river and fetch from the rivers and spring waters and like that. So there was a river next to his, pretty close by his house where they get the drinking water. So she went to get the drinking water and there was Chö Rinpoche clearly appearing in the water. And she thought Chö Rinpoche must have fallen in the water. And she went to see Khenpo Ben and said, oh, your Chö Rinpoche has fallen in the water.

[18:34]

He was so, he was so embarrassed, he ran and when he saw Chö Rinpoche in the water, without any hesitation, he jumped into the water and he grabbed Chö Rinpoche and his perception was the whole thing became so reality at this stage. And there was this stone even today next to that water in Tibet where Chö Rinpoche dissolved. And then he said, please come and have lunch, I have prepared this feast for you. And Chö Rinpoche said, I don't go in houses, you see, this is, his whole appearance was a transparency. It was the essence which manifests to him and therefore it dissolved into the stone right there. And even today the stone is there. So like that. And then Chö Khenpo Ben got realized after that because his total trust into that essence, the whole thing was such a big blessing for him.

[19:35]

The whole situation became of completeness. So either the enlightenment happens from a total trust, a state like that, or a very clear knowledge to a court to understand exactly what is the meaning of the teaching, how the different stages to come and how the strength and ability is developed by support of practice in time. In time. So there's two ways to get enlightened. And when you do not have the intelligence and you do not have the trust, then the third mind, lazy mind and not clear intelligence, a lot of doubts. It's very hard to cut through this confused mind. Really it's very hard. And it's very hard to, it's a very difficult path also.

[20:39]

Because our life journey is a difficult journey. The journey of our life is a very difficult journey. We experience constant advantages taken by people. We experience many things which we do not like, things happening in our life. We experience a great deal of pain, constantly, uncomfortableness all the time. And this all kind of dictates this happiness of our mind. So having a state of mind which is not clear, having not seen the true experience of the wisdom mind or the enlightened mind, then we do not trust ourselves. Because we do not know how to free ourselves. We would not know how to relate to our situation. The whole environment becomes a big confusion.

[21:43]

So there is nowhere to turn, nowhere to trust. You go and talk, it reinforces your confusion. You go and struggle, it reinforces your confusion. So struggling and struggling and struggling. Nowhere to stop that struggling. Nowhere to cease that struggling. Nowhere to understand what is the purpose of your struggling. Why you are struggling and to whom you are struggling. All this thing is like a big bizarre. Becomes a big bizarre. The situation we do not trust after sometime. Very, very difficult then. Very, very difficult. And that has to be understood clearly. You understand on the path, first you hear the teaching clearly. And it is very important for you to see where you are. Learning the teaching is like learning a map. Here is the teaching. It is like when you have a map, you are able to pinpoint where you are and now where you are going.

[22:48]

So similarly, understanding the teaching well, you are able to understand who you are and where you are and what is happening. And what can you expect from doing such a thing. And what can you expect from not doing such a thing. There is the intelligence. There is the quality which will reflect to you. And you understand. You understand like first by hearing and then it is like the map, you understand where you are. And then when you take the step on that path, you walk, then you know the next stage is Fairfax, for instance, if you go that way. And if you go, you reach Fairfax. So you get a confidence. You trust yourself now. And that is like knowing the teaching clearly.

[23:49]

You integrate, you step away, you really do it, you walk on the path. And now, not knowing it, you want to go to Fairfax, you may be going towards San Francisco, then you do not trust San Francisco now. Because that is not Fairfax. And you also don't trust Fairfax because you don't know now where is Fairfax. And you lose your trust to San Francisco. And you become paranoid with San Francisco. You become angry with yourself. You become angry with the situation. You become angry with the world phenomena. And that is exactly happening in the state of the struggle. Because we struggle, we are not getting to where we wanted to be. And that is one of the main things why we are struggling all the time. We all wish to be in a free space.

[24:52]

We all wish to be in a total realization, in a total light. But we are somehow with this confused intelligence, confused mind, we are not getting to that direction. The whole situation is reinforced by more distortion, by more not totally losing one's sense, having no grounding at all. Therefore we do not trust ourselves. We do not trust the situation. We do not trust the environment. We are after sometimes, and you struggle and you struggle and you fight so hard. And you try this, you try that. And then somehow we become so tired and then we suicide. Or we may just try to forget, take some drugs. Or we may do something other extreme, something that would be nihilistic.

[26:02]

Because when it is so tired, does not know to trust the situation, does not know to trust the environment. So there is no sense of trust, no sense of ability in oneself. Because one has never seen the path, never seen what is there. So how to gain a confidence by the intelligence in the dharma path is that you do it. It is like you are chewing a sugar and then when you put that sugar in your mouth, then you really know how the sugar tastes. And you have a trust in sugar. Because now you really know exactly the way you have approached, it is exactly there. So you trust in the sugar. You trust its taste, you appreciate, you have compassion grown, you have understanding grown, you have love grown.

[27:06]

And you can see the fulfillment, the enjoyment of the state. But when we do not do that way, then we are in this situation of this mind which is constantly running and shooting in every different state without knowing where we are shooting our mind, shooting all the time. So it is important to know the teachings very carefully. So it is good that you should read books. You should read books on different teachings in which you do not understand. You should kind of consult and talk among each dharma student. And each dharma student with their open heart, with their true heart should give each one their advice. Not from that, okay you are smarter than me or I am smarter than you. So not feeding the teaching as a spiritual materialism but helping each other with the most kindness and open heart is the essence of realization.

[28:10]

When we do that, it is a practice. It is the opening stage. Because you are cutting your ego. You are not using your energy in a confused energy. You are using that energy in a cleansing energy state. So it is very beneficial to teach. It is very beneficial to communicate from that sense. So, also when you take the step. Taking step is, the whole process of taking step is actually unnecessary in a way. But though it is unnecessary, we are doing so many unnecessary, so now it is important to do some unnecessary step also. Ultimately there is no need to do meditation, there is no need to do any dharma. But now the mind has been struggling, it has been like a journey all the time.

[29:11]

So one has to take some kind of journey, you see. Though it is unnecessary, but yet one has to take some journey at this stage. So on the journey, it is not going to be easy. Like when you have to take walk from here to Fairfax, it is pretty far. And you are going to be tired. And you should know that getting there you will be tired, but you are not going to surrender yourself to tiring. Your aim is to reach there. So when you reach there, then you have accomplished your aim. But if you are going to feel tired and just stay there, then you are lost. You haven't been strong. Exactly the same way that when you do practice, you are digging out your karmas.

[30:12]

You are digging them and they are going to smell, they are going to turn into you, they are going to turn next to you. And each one's karma, as Buddha said, they are not going to ripen in the sky, they are not going to ripen in the mountains, they are not going to ripen in the tree, they are going to ripen on the body which our mind holds. So that is our life environment, that is our life journey. So you should be ready to understand that when they do come, which is there at this moment also presented to us, it is not something we should try to get rid of them. Getting rid of them by struggling, we don't get rid of them. Even in meditation, it says that when all those phenomena come, you don't try to reject them. If you try to reject, it's like you create more, you invoke the irritation. It's like a little child, if you want to tame a little child, when they cry,

[31:17]

if you try to take them on your thing and tell them not to cry, they will cry more. So let them cry, they won't do it, you just ignore them and they will stop crying. So you have to allow the situation. The same thing in meditation, we allow the whole phenomena, not trying to struggle with them, but just letting them be and they cease to be that. So digging out the karma, there will be many different experiences, will come according to the strength of the teaching. Like Kriya will dig out, which is stronger, the Upa has stronger way in digging out, it goes much deeper, it's like now you have a very sophisticated drilling machine. When you go to the higher Tantra, you are now with very sophisticated drilling machine, you go deeper and deeper and deeper, and ati you dig from the bottom. So you dig it from the bottom of it, and you got to know it's going to smell,

[32:20]

every multiple smell is going to be there, because multiple karma we have created. And when they appear, they will be in the forms of dust, they will be in the forms of different colors, they will be in the forms of many things, they will do anything, but if you just stop drilling, then you are stopped, again it's an obstacle. So one drills, and when those smells come out, you are very patient. You are patient, which means you allow the space, you allow the situation space. You allow the situation space, you do not try to fight it, you do not try to change it, you do not ask for prayers, you do not wish for anybody's wish, you just let it be there, which will, the dust will take a little time in cleaning, the dust will take a little wind, there are the natural wind, that is the natural prajna, which will cleanse up the whole thing, so you just be there, just being there, and once the dust is gone, then the cloud is blue,

[33:24]

the light is there, then you see your buddha nature. That is how you see, so it is important to be strong. Now how you get that strength, how you get that ability, depends on how you do it well on the path. And one of the very strongest factors of this practice is the Kirin practice, the father tantra. The father tantra you develop step by step, step by step, clearly the visualization, which as I explained, after sometimes one fully materializes into that, one can see clearly that state. Now the mother tantra also has visualization. Father tantra is particularly the Kirin, which is called. So father tantra relates much more, it is like step by step. Father tantra relates with stronger conditional mind,

[34:28]

which the person has to develop each one of the transformation, each one of the development, one by one by one by one, because it is hard to be that essence deity just like that. So you have to develop. So that is the father tantra stage you develop in that approach, step by step by step. And in mother tantra, in father tantra you are able to particularly dissolve, we are talking about the stages, strength, we are particularly able to dissolve the egg-born and the womb-born, like human beings. Eggs are the birds born, which has to be born two times. And the womb-born and the egg-born is overcome by the father tantra practice.

[35:37]

Now mother tantra visualization is like once the person has developed an ability of the deity, instantaneously, very clearly, now you are far more deeper into your essence, far more your wisdom is far more stronger, far more instantaneously. You don't have to go through much walking. Now you have a car from here to Fairfax that is mother tantra style, while the father tantra style is you go on a bicycle or something, a motorbike, which has a lot of winds you have to face. Mother tantra is like in a car, you have no wind, but you have to make a step. That instantaneous strength can overcome the birth of the humanity and the birth of the instantaneous, by mother tantra visualization. So mother tantra is much swifter because the person has developed the stage.

[36:43]

Now the thing is, in reality aspect, you have to experience such a thing in reality. Even you say, okay, I'm going to be mother tantra, but if your whole stage is like so confused, the essence will be very hard to experience. So you really enter into the mandala and then train, you know, and then be yourself into the deity nature and after sometime it's so clear, then you reach the mother tantra nature, where instantly you just think of a, you just say like a chunrezi or you say hiya gilba, or you say pema sambhava, instantaneously saying a word and just you can clearly see yourself into the stage, clearly manifest the whole mandala. That is the mother tantra visualization. Mother tantra mandala is fast, fast in reality. Fast in reality is the mother tantra speed and strength. Because now space is extremely clear.

[37:46]

The space is so clear that instantaneously you can manifest in the space. While in father tantra there is the space, but space needs tremendous development. You have to make yourself the effort and to manifest yourself. That is the father tantra state. So the degree of the realization is far more deeper in the mother tantra. And so I would say a very, very developed stage could relate to the mother tantra aspects. And father tantra is also very profound, you know. Kriya tantra is also very profound at a very ordinary stage. But the way the relationship goes is instantaneous. And mostly in Tibet, most of the teachings are given from the Anutra Yoga Tantra.

[38:49]

Most of the teachings are given. Because this is the particular time of the Anutra Yoga Tantra. As I explained yesterday, when you see the thangkas, there is the male and female deities together. It shows the psychological, our state of psychological. It portrays the psychological phenomena by that thangka appearance. The father and mother in union together, which these days when people make love they have to be together. While at the beginning they just look at each other and they get satisfied. And then they smile, they get satisfied. Then they touch, they get satisfied. Now they have to be together. And I don't know what's going to happen in the future. I have certain doubts, you know.

[39:58]

No ideas, but certain doubts. What could happen in the future? And I could not imagine that also. So I like to think this is like the ultimate. Can't see going further than this stage. So it portrays our psychological aspect in the father tantra and in Anutra Yoga. And within that Anutra Yoga there is the father tantra and mother tantra and the inseparable union tantra. Now union tantra also has the deity. But union tantra deity, now understanding of the deity goes far more deeper. Because all the deities, rightful deities and peaceful deities, are the manifestation of the clarity of the mind.

[41:07]

And it's called the Lung Chö Dzogpa in Gyumat Tathagat. It's called the body of the deity as illusory also. What is the true essence of the deity is very hard to conceive. Because that is the ultimate essence of the mind is shown in Dzogchen. The ultimate essence of the mind is in Dzogchen. And Dzogchen nature is the union of the space and union of the growth. Union of the openness and union of the clarity. Sun and the sunshine. But able to see that so refined state of the mind, let's put it in ordinary words, so refined state of the mind. So clear state of the mind could be only seen when the mind is clear like a blue sky.

[42:10]

It's like a sun without any clouds, clear. You can see the clearness of the sun. You can see the light of the sun. You can see the potential of the sun which can grow vegetable, which can see things, give us vitamin A, you know, everything. A total light. Just the delight as I said. A total light, it is delight. The strength of delight, the potential of delight. Dzogchen is a very, very, very, very high quality refined state of openness. But when our mind is still a lot of smell around it, a lot of murkiness around it, it is hard to see the total clarity. But with the initiation empowered, with the teacher able to transmit it, the wisdom mind to the student, able to transmit that energy to the student,

[43:18]

and the person also recognizes that once in a while we have the glimpse of that nature. Again, the glimpse do not stay long. Why? Because the smell is there. You are smelling more. All the karmas are talking to you. The talk of the town is happening there. So, the refined state of the totalness does not experience all the time because that ability to see itself is there. But why not we are able to always be in the state because of that phenomenon which we created in the state of duality, still hanging around the state. So, the practice of Kerim becomes the main instrument, like the drilling instrument in digging out that karma, digging out our phenomena and cleansing that state.

[44:29]

It's like, you know, it's a very sophisticated drilling state. One side it drills and when the smells and all this come, it, you know, blows, there's air pressure also blowing it away. It blows away, which is the protection of the Kerim state. Without that, when the smell comes and you are completely next to the smell, you would go to sleep and you may fall into the ditch. So, in order to keep you safe, in order to, it's called the Vajrayana, tremendous skillfulness and less pain-taking. Less pain-taking is a path of tremendous skillfulness and less pain-taking means the way, the protection of the energy shield. The way the prajna has manifested, it drills our situation, drills our phenomena and it let the situation come on the surface, all at a time. All at a time.

[45:30]

Otherwise, one lifetime realization cannot be developed if those drilling has not taken from the depth of it. If the world karma is not presented to us in this lifetime, if there is remaining, we would not be enlightened in this lifetime. So, the drilling takes from the bottom because you totally trust the essence, the world phenomena, world environment. So, you do the drilling at the essence, at the same time the machine has a very strong compressor, air compressor, which blows away, that reduce, minimize the smell and minimize the dust. And that is the power of the Vajrayana. So, the person on this path has the ability, the strength to do it and clear it and then not go through tremendous pain. That is the power of the Vajrayana practice. That is exactly how the Vajrayana practice is, in the mantra of the Vajrayana.

[46:36]

Otherwise, if those, once those things comes up and you got to smell it all the time, you know, without any skillfulness, then it is very hard. Then you would just merge into it. Of course, after drilling it, you know, it will cleanse at some time, but that is more like the very, very difficult stage. Very, very difficult. You cannot handle it. It would be too painful then. It would be too painful. So, in Vajrayana path, you have to know all the art, the art of the prajna, the art of the prajna where you do the practice. First, when you go to do a practice, you take a, there is a place and you have to look to the direction of the place. If you are truly going through a very clear, clear way of practice, one has to check the earth. One has to check the earth.

[47:39]

If you are truly going through a very clear, clear way of practice, one has to check the earth.

[47:39]

@Text_v004
@Score_JJ