The opening of the cool bodhisattva mind, the opening of the mind, the liberation of the deception begin to take place when bringing those two worlds together. The world of sitting make it more precise and more clear and the working make it like the experience, actual experience. So putting them together is a very powerful experience to the student mind. And that's really creating the atmosphere is you have to create the atmosphere within yourself. You have to see your Bodhisattva mind and actualize the Bodhisattva mind. And how do you actualize your Bodhisattva mind? Not by thinking, not by theory, not about future, not in the past, here and now. Here and now. And that's basically the whole Buddhist healing process.

[01:02]

The whole Buddhist way of liberating, in Buddhist tradition, the whole way of liberating one's neurosis begins from that working now, not by some kind of asking about... I guess today in our psychologist approach, seems to be like you asked for the question, about the past, for instance. There's lots of emphasis on what you've been doing, how's your parents, and how's your relationship with your friends, and how's your relationship. So all kinds of questions, some kind of investigating your whole past life, not past life, investigating your earliest life, you know, what you've been doing that, and then how you've been doing that, and what that has created to you. So it creates a great deal of murkiness sometimes, where maybe there is something good sometimes, but actually seems like a great deal of murkiness, and it doesn't really get into the point, and

[02:14]

In some cases it just builds one's neurosis even more, because there's always the tendency of that blaming on others, not seeing one's fundamental self-deception in oneself. So there's always the notion of blaming on somebody else, which seems to be the main problem in the approach of the life. Because you never see yourself, you never see your deception. And plus, on top of that, we are told to be great, we are right, and all the time it's almost like you are a great perfected Buddha. and so and something like that and that notion becomes very suitable for that fear for that deception to adorn itself because to word like you are great and you are confident and you are

[03:23]

you have great dignity or whatever, which has been told to us, it creates a very powerful environment for that deception. And then you always have the tendency of blaming situations to the others. And when you look back to your earlier things, to whom do you look back? You look back to your families and you look to someone outside of you. And most of the time we say, oh, I have a problem with this person, I have a problem with that person, I have a problem, and almost like we have no problem. And if you don't have any problem, you wouldn't be having that problem either. You know? If you have no problem, no deception, you wouldn't be having any problem. So to create... to create... that bodhisattva mind, cool bodhisattva mind, that friendship in yourself, and to willing to work with those situations, now instead of blaming all the time, and you don't have to blame yourself or condemn yourself in a way, but you just see the situation clearly and it's become reasonable.

[04:45]

That's the whole difference. It becomes reasonable. It doesn't become a hassle. You just work with the situation and then you can clear the situation. The situation will become clear. You don't have to blame others and you don't have to blame yourself. you can see the situation, and now instead of analyzing, instead of investigating, instead of labeling all kinds of situations, just create some cool bodhicitta mind, and just work there, bring the skillful discipline into your life situation, whatever the clear mind situation is, and then actualize that. So in that way, the student begin to experience a great deal of possibilities of opening and coolness taking place. And then the heat and that kind of neurosis, that kind of resentment, that kind of aggression seems to be getting less and less and less.

[05:50]

And naturally, then there is a warm taking all over the situation and which is very opening. The nature is very opening because its nature relates with the enlightened attitude. That's the difference. If nature relates with the enlightened attitude and That is to say that it relates with some sense of student begin to experience a deceptive mind. A student begin to transcend from that gross deception. A student begin to see that opening and space and precision and communication as some kind of communication taking place on that level of perception. whatever the personal level is, on the level of bodhicitta mind, on the level of friendship taking place. There are ten levels of, actually we could say there are ten stages of bodhisattva level, but whatever level you are, whether you're not on even the level of first or whether you're level of one or whatever the level is, the student begins to experience some kind of depthiness in that situation, which becomes cool, which becomes gentle, which becomes fearless and precise and open at that level within yourself.

[07:10]

And as the student develops, then things doesn't seem to be bothered as much because now the whole thing we come to find out that the whole big deal, the whole difficult situation at a particular time has been really being too much aggressive. to ourselves. We have somehow been too much heated up with our aggression. We have been too much, somehow we try to possess this neurosis, possess this heat too much within ourselves. And so when that kind of situation begins to take heat and begins to cool down, and then you don't see necessary why you have to keep doing that kind of situation again and again.

[08:19]

So there is some kind of a celebration. There's a sense of celebration taking place, and there's a sense of cooling taking place, and there's a sense of sadness also taking place. The sadness is still, the sadness can be seeing something still remaining, and if you don't have that discipline, Skillful means put together, again, you may find yourself not precise and not clear and getting caught into some level of deception and if you put it clear then the sadness goes to the others. The sadness goes to the others. When you have the clear skillfulness within yourself, the sadness goes to the others, where the others don't see how they can work with their own coolness, which is there all the time. In the midst of all this chaos, in the midst of all this heated, there is some kind of coolness there in every being, that friendship in every being.

[09:23]

And how they not come to see that. Then your... energy, your strength become more powerful at that level in working with those situations more than before. So on that level, we begin to climb the stairs of enlightenment. We begin to climb the stairs of the roof of freedom, the roof of liberation, begin to take place at that level. But until the student has some sense of freedom, or making some kind of friendship within oneself, the whole thing seems to be a problem. Until the person doesn't have developed that, the communication with working situations seems to be some kind of problem. And that is one of the main things that we need to actualize and generate and remind ourselves and mindfulness of ourselves again and again to create that kind of coolness and friendship in ourselves.

[10:32]

It's very important. There are so many ways of seeing. Actually, our whole life history tells us that. We have the whole teaching in our own hand. All kinds of disappointments, all kinds of depression, all kinds of situations which we try to make the best of survival all the time. We try to create the best world for ourselves all the time, but it simply leads to more disappointment and more depression that is here and now. Here and now the result is more disappointment and more depression. Things didn't happen open and things didn't work precise and things didn't work on a better level. The result is now. And yet, on the same course of aggression, on the same course of neurosis, on the same course of keeping that deception so strongly, and losing the friendship in ourselves, that openness, that honesty in ourselves, then not realizing and not integrating, then there is really not much hope.

[11:53]

Not much hope there. I guess it's like a sinking ship there. go down and down and down and down underneath the Atlantic Ocean or underneath the Pacific Ocean. True. That's become like a very sad situation. It's become a very very difficult situation when that happens. So, please don't sleep. Please wake up. Emotionally wake up. It's very important. You can sleep if you throw a bucket of water on yourself, fresh. Like that, you need to freshen up yourself with the bodhicitta and creating that friendship.

[13:02]

Whenever you find yourself caught in tremendous chaos of all kinds of difficult situations, at that time you have to put some kind of kulpa, the skillfulness, all kinds of skillfulness, with meditation, with letting go, with seeing the situation of the past, there are many, many, many materials inside you, and those all are your teachings, they all are a great working situation. Those are the working situations. So, That is the foundation. That is the gravity. It's a gravity level, a foundation level. Without some sense of gravity, without some sense of foundation, of ground foundation, there is nothing to begin with. Beginning with is that bodhisattva mind, is the cool bodhisattva. And if you don't have the sense of the full bodhicitta mind, you don't have the sense of the foundation, there is nothing to begin with.

[14:07]

And your Dzogchen practice is just going to be on a space level, you know, without any gravitation. You can guess what's going to happen if you don't have any gravitation, you're going to fly all over the world. There is no balance. There is nothing clear. So make it clear. Make it genuine. Make it workable. situation workable, make your situation, you could say, communicable, make your situation something genuine and precise. You don't have to kind of rush, and whoever tries to rush, things doesn't work. The less you expect, the more you get. The more you expect, the less you get. So you have to have this kind of spaciousness, and you also have to have that sense of clarity, precision in your wisdom.

[15:18]

And that seems to be a very important message of how a student can develop. So work with your situation by that friendship, by that friendship. And I'm telling this friendship again and again, every day we go to this point again and again, because this seems to be the main problem in our world, because we don't know how to put that cool bodhisattva mind and how to work within ourselves. And the whole life thing seems to be some kind of theoretical level, which is not our case. We are practitioners and we should be working on the level of practitioners from planting that bodhisattva mind and actualizing into that skilful discipline. So it should not be left on a level of some kind of space level without any clear reference point, or level of many levels of extremes, level of nihilistic, or level of absolutely all kinds of bazaars.

[16:45]

all kinds of bazaars, all kinds of unclear situations, should not be fallen under those pitfalls of trap. You have to be responsible of yourself, and you have to work with your space, and you have to take responsibility in it, and you have to And you have to take some kind of responsibility in your world because your world is a very important tool for your coolness. Without the world, you can't practice your coolness. Without the situation, you can't practice the coolness. And actually in Buddhist tradition it says your enemy is the best practice, offers the best practice. Your enemy offers you the practice to be patient, practice to be compassionate. So your world offers you the best situation actually, how to work with it. So some sense of taking pride in that, some sense of taking responsibility in it, some sense of taking dignity in it, And working that with skillful means seems to be very important in our own friendship.

[17:55]

With a friendship, there's something you can do for your own sake and something you can do for the sake of your world, particularly in a sangha, for your Dharma brothers and sisters, and to the whole world, to the whole being, without any discrimination. And here, particularly, as I said, to your Dharma brothers and sisters, to make it in life. enlightened society, to make it a workable enlightened society, to make it a coolness society, to create that kind of gravity, to create that kind of atmosphere, seems a fundamental responsibility and to take some kind of pride and some kind of dignity and some kind of responsibility is very important for working with the foolish. If you don't work with your world, And if you completely run away from the world, if you completely reject the world, have a resentment, you isolate yourself. I don't see that how you can bring about in actualizing that bodhisattva mind in doing that.

[18:59]

So, that clear reference point, the whole skillful me, the whole wisdom lies in this whole situation. The whole situation doesn't lack in any skill, in any wisdom. There are lots of wisdom and lots of skill all the time. It is the bird without this wisdom and skill, there is nothing will happen here. Nothing will work and nothing will speak, nothing to be contacted. There's lots of... the whole space is filled with the situation and you need to actualize that. So that's a very important fundamental view. And I really see like here in America we have many different groups like hospice, we have groups like living-dying projects, and we have groups like volunteering in all kinds of situations.

[20:09]

That is a way of working with your world. That's a way of working with your world. It's like you are, you may think that you are, of course you are helping and you are planting that coolness into others but at the same time you are doing something for yourself too. It's not that you don't get anything out of it. You do get. There's a level of giving and there's a level of receiving. It's the same time. It's the same time. When you give, you don't get back. That's called a nihilistic view. In the Buddhist tradition, you give and you get at the same time. So that's how the world reflects. You create that particular kind of energy and the world gives you the feedback.

[21:13]

It's called the echo. Life is like an echo. It's a particular kind. And if you don't want to take a part in that and you expect something to become that, that's a very bad mind. That's a problem the animals face all the time. Many animals starve because they steal the food and they go, but once they do not take responsibility there, then the second food where they will get becomes a problem. So the sense of giving and sense of receiving, the whole, what we call, the whole notion of karma, the whole notion of cause and effect, comes there. And it's very powerful. It's powerful at that level of bodhisattva jnana because you are doing something you don't expect.

[22:19]

And as I said, the less they expect, there's more powerful opening. And what is that opening? It's liberating their deception at that level. So some sense of responsibility taking place is very important. To take some, to have the clear precision, the clear precision, to have the clear, that bravery, that courage, that responsibility seems to be the main practice of Bodhisattvas all the time. Bodhisattva's practice is responsible, and Bodhisattva's functioning is that. So their attainments become higher in enlightenment because of taking responsibility. They just don't take, you know, they just don't take one situation and then they run away and then they live by themselves without connecting to the world.

[23:32]

In that way, it's become more a hynianic approach where the level of enlightenment becomes also lessened because we're running away from those situations. Seems to be their problem. And on the bodhisattva level they hold what's called larger vision. It's the great vision, the great bodhisattva mind, the great coolness, the great working situation which is there and nothing is lacking and you just have to go into it and you just have to do it. And you don't have to ask for credit at that level. You just do it. You're just practitioners. You just do it. You don't have to build yourself some kind of theory level. Okay, now theory level is more expectation level. And bodhisattva level doesn't really relate very much to expectation. Bodhisattva level, it relates directly. And the practical level is there is a powerful experience of liberating that particular deception.

[24:37]

So that kind of particular liberating the deception doesn't come without some sense of practice, without some sense of responsibility. And we could know that there has been no enlightenment without some sense of practice, without being doing practice. One has to make the effort. Everything takes an effort. Every achievement is part of getting engaged into a situation in this life or other life or whatever. However our lives are, there is some kind of connection with that. Nothing just happens without a particular cause, without taking some kind of part into that particular situation. Since all kinds of situations happen, good or bad, high or low, whatever it is, because of some sense of taking a part in that situation, taking some kind of responsibility, whether it's good or whether it's bad. So in that way, the life seems to reflect according to the way we create that environment, the way we create that situation.

[25:46]

So working on that enlightened point, it's very important to bring that friendship into the world and your world creates that enlightenment to you. Your world creates the world open to you. And if you don't take a sense of clarity, knowing the situation clearly, then that's a problem. That's a problem. So that's why we have the poem. To make the student experience more powerful, to make the student experience more powerful, there's what we call the Buddha, Dharma, and Sangha. That's what we call the Sangha, particularly relating from a much more ground level, much more our own fundamental human level, we have the Sangha, Sanghaship, which is called that each one creating that friendship between each other and making the possibility to work together.

[27:05]

And that seems to be a very powerful experience in student mind. and sense of taking responsibility in it seems to be your main practice because you all share the same common view, the same understanding, and you're able to bring that very powerfully into your own experience which will be an outcome of your own experience and an outcome to the world which will function in the world which become a true experience in yourself and which become a true experience in your world which the whole Vajrasangha Vajrayana level being so close so close that everything is workable at that level whether it's And everyone has to have some sense of responsibility in themselves. That's important. Some sense of responsibility so that you don't create some kind of chaos.

[28:10]

But even you create a chaos, it's also some kind of offering situation at the same time. Even you create a chaos, I'm not saying do create chaos, I would like you to not create chaos, but... Even you create a chaos, it's a working situation for the other student. The other student should not throw their all kinds of aggression and all kinds of resentment and all kinds of neurosis on that particular person. That particular person needs more help. That means that you deepen your understanding at that level, you know. Sometimes people see that one person creating something wrong, then you don't want to extremely excommunicate that person. And I think it's actually, that's not really the approach in the true sense of, it's not the approach of the heroic minds, truly.

[29:13]

It's not the approach of the bodhisattvas. It is the approach of a lesser mind. But at the same time, naturally, until everyone has achieved a certain level of mind, it is always better to have a good atmosphere than having some kind of chaotic atmosphere. So I would very much like to see everyone have this much more. But at the same time, when something happens like that, that is a time for your practice to be deepened more. For that reason, in many Mahayana teachings, sutras explain your enemy is the greatest teacher. Your enemy is the greatest teacher. Nothing is more powerful than the enemy. Because nothing is more powerful than the challenge to be friendship at that level. It's a very powerful test. And you can, and the thing is, wonderful thing is, the most delightful thing is, your enemy can relate to it.

[30:26]

That's the coolness. That's the coolness. After some time they can relate to that. And that seems to be the short side in our ordinary mind that we think is never going to relate to it. Because we don't have a friendship experience within ourselves. That seems to be the fundamental deception. I remember when I was... I have one... I have one person... some person working in my monastery and his eyes were not well and his legs were not well and somehow he was going through a difficult time.

[31:35]

And he was somehow, somehow he has, I was growing up, you know, I was growing up and I was very young and So he was actually about to, you know, he has a lot of problems. So he has eye problems. And then in the morning time he would come and ask me to do some healing in the eye. And I do a mantra healing in the eye, which is very helpful. There are particular healing mantras. And when you do this, it heals a different type of sickness. So sometimes, you know, he needs a lot of attention. It's a lot of attention. And somehow he seems to have a basic problem creating some kind of coolness and being more honest and direct and more restful within himself. And also he has other problems, which I don't want to say.

[32:39]

But, you know, he has some psychological problems. He has some very complicated problems. And then sometimes he doesn't have a problem and I'm resting. My monastery is like, in the morning I go out and sit on the stair, because the monastery is a big stair, you know, because when the Lama dance is happening or something is happening, there are big stairs. And I sit on the stair because the sun is shining and it's Tibetan style to sit in the sun. In the morning it's very cold, so it's a very good, wonderful experience to sit in the sun. So I go and sit outside, and sometimes the other monks and the people come to join me. So Mani, you know, he's like the, he's the food keeper who makes the food for all the monks and everything in the monastery. So he comes there. He's perfectly well. And then somehow he doesn't know how to make himself lose enough.

[33:45]

And then, of course, there's some other things which I'm not going to tell you, but anyway, and then he doesn't see me, everything is fine. The moment he sees me, And the thing is there isn't really anything related with the eyes at that moment and nothing related with me or nothing related with this I in the actual sense, but the whole thing was like, you know, not being honest and not creating that friendship within himself. And so I think there seems to be dishonest and not being direct to oneself. And the man has a problem because his, one of his main fear was he has, in the monastery there are many, there are sheep, which is a nomadic country, so sheep are the,

[35:12]

where they take the milk and make the butter and the monks make the butter tea and things like that. And somehow he seems to be slipping some of those butters and things away. And so I'm the main person where he wouldn't like that very much When I'm not there, then no one to see it. Because I have the airport where the airport looks, but he has been a problem for a long time. And it was because I was growing up and after my previous life passed away, his family was kind of taking it over. So it was difficult to change the whole situation immediately. So I never have for one day, never have for one day, you know, kind of a... I just felt always why he has to do something like that, but never felt anything bad.

[36:23]

But not having that friendship in himself, you know, even his taking the butters, whatever, of the monastery to take away and to do whatever, he seems to get paranoid. So there's lots of kinds of problems that come like that. And he passed away. And the whole thing has been changed now. Now there is no confusion. Everything is very clear in the monastery. There is no problem. But things like that, this is not only one person, but something that relates in each and every body of all. of lives. But at the same time, to reject that kind of situation is very, very, to say, okay, now that person is bad,

[37:26]

and I'm not going to communicate with that person. That's not a heroic mind. A true heroic mind, the more you see details, the more you want to help, is the true principle of the friendship, because you see within yourself how much you can transplant the coolness and how much you can help. In that way, the other person does understand at the end. That person got much different, I believe, and many people do understand that vibration of goodness in the mind. Something very powerful, something powerful taking place. And there are many recollections in my life like that, when I was studying in the school, in the college, in the university, in all many different aspects of my life, I had many experiences like that. How we can become absolutely paranoid and absolutely fall under the victim of that particular neurosis and confusion, and not really seeing that we are doing something unjust in a way to oneself, and absolutely losing the friendship.

[38:41]

So you need a heroic mind. Particularly, as I said, in Buddhist tradition, you give and you get. And it's like everything is open, everything is precise, everything is clear. As I said, your worlds create the situation for your enlightenment. And if you do not integrate, and if you just think, okay, just let them find their own way, even you have the capacity to do that, then it's not a good skill for me. You're just blocking yourself from those opportunities. You should have a big mind. Why should you have a big mind? Think big. That's the principle of the Mayan tradition. You think small, you get small. You think big, you get big. You just think of your own happiness, you will only get a small happiness. But you work with all the beings. openly, from your heart. And that's a true experience which you begin to experience. And in that way it doesn't become like a job for you to do, it becomes part of your life, it becomes part of your nature.

[39:47]

It's not something handsome for you anymore. It's become very reasonable and it's become very precise and tremendous. I could not even tell you by words there is something very powerful taking place. After all, what is permanent in the whole world? Nothing is permanent. There is no need to always grab to your own little world. If you look into the history, If you look into the history, so many kings, so many emperors, so many things came. Today they're simply been a, they're just a name. They're just a history. And we just want to be a history also like that. After 100 years, your name wouldn't be also, if someone called your name, it is great. Even your name wouldn't be there. So too much aggression, too much attachment, too much not creating that friendship in yourself doesn't make anything better, doesn't give you anything good.

[40:48]

Open your heart and do create that right atmosphere, create that right situation. And if you create that right situation, you contribute that situation to the world, you get it back. That's the nature of this world. Things doesn't vanish in the thin air. There's always a powerful situation taking place all the time. And our point of taking place is the enlightenment. Until we completely cut that old deception, that kind of situation, contribution, willing to work with the situation, take the responsibility fearlessly. Fearlessly. And that way you become the enlightened Buddha mind. What is Buddha mind? Not a fear mind. Buddha didn't become Buddha by just having a fear mind. He just gets caught into his claustrophobic evil mind or he transcends all kinds of claustrophobic evil mind, what most people we do experience. and that little world, and that little neurosis, and that, you know, biting your tails and nose, you know, toes and nails, and every day, all the time, you know, you're constantly having that experience of, you know, something difficult happening, something depressing happening, something disappointing happening, the whole world seems to be in conflict, because there is no sense of space, no sense of opening, no sense of responsibility or working, and so since we

[42:17]

and run away from taking part into those worlds, we don't get either anything. And what we get is something dull. What we get is big craters, tremendous neuroses, and we see the reflection, aggression of the world to ourself. That's what the world feeds you back. It's like the apple. You give the world a shit, the world gives you back a shit. It's actually just like that. It's a very clear word. When you can contribute something good, you will definitely get it back. So the sense of taking responsibility is something more than just giving and receiving. though the nature of the giving and receiving is very powerful in the whole universal nature, that whatever you do doesn't become spoiled. There's always a powerful situation to forget. Particularly on the Vajrayana level, the whole point is the development of your own friendship, which begins to take place.

[43:24]

And liberating from the deception is the fundamental, fundamental thing. You're not just giving something so you expect something wonderful, but there is the skillful mind and wisdom which comes together at that time, which is able to liberate your own deception, which is a very personal and direct experience. So, now please let's do a sitting meditation. I don't want to make more complications. Rightful wisdom deity, which liberates the very, very gross emotion, very, very, very hard, very hard, gross emotion, which is very hard to deal, is by the rightful deity practice, which is like the, is that, that gross emotion, It's absolutely so terrible. It's so, you could say, it doesn't make any sense. Absolutely unreasonable. And you counterbalance with something absolutely doesn't make any sense.

[44:29]

So radical. It's just like counterbalance. It's like there's the Vajra Pride. And that Vajra Pride, of course, what it makes the whole sense is the cool bodhicitta mind. They're seeing the clarity which transcends the deception. In that person, gentleness, in their dreadfulness, gentleness, not one single neurotic arrogance is involved at all. It's absolutely... which a person doesn't see because looking into the fearful face looks so fearful, and we always have the picture of something, because of our own neurosis, we project that on a wisdom leader also, just like one's own mind. That's not the case. It's absolutely a fearful aggression, and not one point of aggression is there, and it's completely cooling nature, cooling to that heated aggression. So it's become very powerful in liberating that skillful mind, liberating that very thick, gross emotion into our mind.

[45:33]

So first a person does a very good ngondra practice, taking refuge, bodhisattva mind, developing the bodhisattva mind a hundred thousand times on the side of that. It's the principle of the teacher. The bodhisattva mind is like the deceptive mind. and then the Vajrasattva practice of purification. And after that, once the student completes the whole practice of one drawl, then the teacher gives him the initiation, the Vajrayana initiation, and the student throws the the stake, and wherever the particular energy relates, it falls down. And then the student goes to retreat for three months, at least for one month, then three months, or six months, or like my Jew Mikan, who practiced, his family was Ratna family, Manjushri, he practiced for 16 months, he stayed in retreat for 16 months, Manjushri, and then...

[46:37]

He became the greatest meditation master during that time and the greatest scholar without learning at all. Because one's own wisdom, the aspect of the particular energy, opens up. So, like that. And then basically all practice, when you do a practice, if you truly want to see a very true experience of practice, you would not see like, of course, the world is a very important way of working situation, as I said, we should never forget that, but also you need sometimes to make some preparation in yourself. That means a Vajrayana student may go to like a six-man retreat into the mountains and do quietly and prepare and not one single moment of distraction. And after having the fullest, cutting the whole distraction, then you're able to fully develop, blossom that wisdom.

[47:43]

According to the Mahati teachings, meditation consists of seeing whatever arises in the mind whatever arises in the mind is simply remaining in the state of now-ness, continuing in the state after meditation is known as the post-meditation experience. Now, in the lower jhanas, the approach of emptiness, the approach of now-ness is some kind of process involved, which in the Dzogchen level the process is not involved, which is to say that, of course, a person who is climbing or walking on the path of Dzogchen

[49:02]

do have to make an unfolding of that nature, but what we're pointing here is to recognize that nature, and that nature is not something that you put a seed and then there is a result. If you're going to understand that the nature of doctrine is like you cultivate something and then you get the result, that's called the more like creative, creative The nature of creative is impermanence all the time. Whatever is creative is impermanence. So like all kinds of trees and flowers and all kinds of creative situations. Their nature being, their nature is impermanent. We can say their nature is impermanent because flowers are gross and that flowers takes the time of growing and then they are, the flowers are sometimes there and sometimes not there.

[50:12]

All kinds of situation changes. There's a modification. And the essence of the mind, the mind very nature, which is the Rigpa, or which is the awareness, that mind, is not something which changes. It's called the changeless mind. It's called the essence, which does not change, which does not change its color, which does not change its nature. It is the way it is. To put it in a simple language, we could call it, it is the way it is. And it is not the cultivation of some kind of a process of psychological state. It's not kind of a result of something you create out of some kind of philosophical ideas, or out of the ideas of the Buddhist teaching, or out of the ideas of some particular notion of some kind of teaching whatsoever. It's not the cultivation of that. It is the fundamental being, the fundamental essence of all the being, the way it was, and the way it is now, and the way it will be all the time in the future.

[51:20]

That's called the essence of the mind, which is changeless, like what we call evergreen. Evergreen, changeless. All the time it is the same situation. So on the Dzogchen level, there isn't really a state like meditation state and post-meditation state. There is no post-meditation and meditation state. While in the lower jnanas there is a meditation state where you do meditation sitting and when you walk up then you see things like miraj. You try to see things like miraj. And while you are trying to do sitting meditation, your meditation depends on each person's experience. To some it is, they meditate on like the emptiness of Sumbawa mantra.

[52:22]

The emptiness, some kind of emptiness which they created emptiness. So actually it is not particularly emptiness, but it is a way, you could say it is a step towards understanding of true emptiness. But it is a way of approaching towards that nature. It's a way of approaching. So some meditate on analytical meditation, that they analyze, and they analyze, and they analyze, and then they find there is nothing. And some experience, and some do approach from the Sabao Mantra, like they do the Tantric practice, OM SUM BHAVA SHUDDHA SARAVA DHARMA SUM BHAVA SHUDDHA HANG, they create everything into emptiness. So those approaches, Those approaches come, and when a person does a meditation, for instance, in your own experience when you do a meditation, when you really get a glimpse of that space, glimpse of the space, you cannot describe, and it's like infinite, and there's like something fullness.

[53:28]

It's like a tremendous brilliance, something really fullness, it's not something empty. You know, a kind of experience which you get something substantial at the same time, and something absolutely free. There is nothing which can be caught at that level. Something, this morning when I was introducing you, just to do it, I was introducing you to my end. Exactly like that. You have some glimpse, I guess, this morning. I hope So something, it is, you find out at that level, a true Dzogchen practitioner level, what really happened is the whole space, the whole frame in the space is whatever the frames are, emotional frame. psychological fear, thoughts, good thoughts, bad thoughts, whatever the thoughts are, there is nothing particularly concrete at all in the yogi's mind.

[54:42]

No concrete thing. The whole thing is fundamentally arises like the picture of yourself, reflection of yourself in a mirror. The reflection of yourself in the mirror does reflect. At the same time, it is empty. It's not there. It seems to be there, and it's not there. Same thing, we see your own face into the water. There is your face, there's the whole movement happening, your smile or cry, whatever, but if you go and see, it is there, it's not there. So that kind of lightness takes place, what I'm saying, some kind of lightness takes place. And when that lightness goes deeper and deeper and deeper, then the meditation state and post-meditation state doesn't really take place. Why there is so much difference between meditation state and post-meditation days? Because lightness is not there. Transparency is not there. You are not able to liberate that. Because while you are doing meditation, you are sometimes completely fixated into some kind of emptiness.

[55:47]

So you think you are having some kind of experience of emptiness. Or maybe you are into your practice of emptiness, a true experience of emptiness at that time. But once you come out of that, then the whole world seems to be, the whole frame seems to be very powerful again. The whole personality seems to be very powerful again. Your emotional personality, your all kinds of experience, all kinds of experience, concrete and very powerful, seems to be like almost you can touch it. That kind of notion, even you can't touch it, is absolutely clear. But your notion, Somehow you could say our illusion turned into a very powerful delusion and something that you feel that is very powerful, something seems to be hurting because you just can't see that it is absolutely clear. It is a less clear thing.

[56:50]

But we don't see that it is transparent. to see the absolute space nature become very hard if a person doesn't see the transparency of their mind. In order to see the clear blue sky mind like a stainless sky mind, first one has to have the experience of transparency. Without the experience of transparency, one even wouldn't get that. So there has to be some notion of lightness taking place in the student mind. If the lightness doesn't happen, then that's where the whole barrier of the liberation of the deception is a question of gross and subtle. That's the whole thing. One puts the whole question into gross and subtle level. On a gross level, which is a very ordinary level, the whole deception is very powerful. When the deception begins to fall down more and more, then even there's a deception, even there's a deception, but deception is light, deception is transparent, deception is not as neurotic and not as powerful.

[57:59]

what it used to be on a very coarse level. So now, when the deception falls down, keeps falling down, keeps falling down, then after some time, there is all the time clear. At that time, there is no meditation state and there is no post-meditation state. That's exactly what is the experience. That's exactly what is the level of mingling the post-meditation and meditation state. That's the real experience of it. The student has to work on that level, so it's not something, you know, that's... In a particular Sang practice, Guru Rinpoche, he said, are purified into this space of wisdom, that concrete attachment of reality to the vision. to the vision or to the frame. It's the same thing, frame of vision.

[59:01]

That vision means your whole concept, your whole concept, whatever the concept is, good or bad, religious or unreligious, spiritual or unspiritual, the whole thing, very big deal. The whole thing, you have a very powerful grasping, exactly on that point what Tilopa told to Naropa. Oh, son, you would not be called by appearance, you would be called by clinging. That appearance is a basic pure energy, there's nothing. But again here, when we say basic pure energy, most persons will immediately take it to their level of appearance. Again, you would take it to your own level of appearance. So that, of course, each person has to relate to one's own level of appearance, but you can't just say, okay, now that level of appearance, my level of appearance is a very powerful notion, something very concrete. Okay, so I need to, if I see that as empty, then there's the true nature of emptiness.

[60:06]

In that way, you still have to Why you have difficulty? Because your notion is still powerful. Your notion of the whole situation seems to be very concrete and your notion of whole situation is something very hard. While the same person in the same room, one person feels very light and one person feels very heavy. Why? That's the difference. That's how you see the difference in that particular level. There's tremendous. So there's a level. life for as to say for the buddhas uh for for a completely buddha enlightened mind if one hear that one thousand buddhas coming here to give teaching and one billion demonic force going to attack you neither there is fear nor there is any attachment at all at that time to receive the teaching whatsoever it's clear because of the whole whole concrete deception has been dissolved

[61:07]

But on a person, a student level, one who is on the pad, a student level, each student mind is different. Each person. Basically all beings are put in the Dzogchen teaching on three levels, you know, the superior level, the mediocre level, and the inferior level. So person goes into one kind of this capacity of mind. Each person is different. It's superior to their superior. Superior, superior, mediocre and superior. That is the level of perception when it relates to this truth. And mediocre also, mediocre, superior, mediocre, mediocre, mediocre, inferior. Then inferior, superior, inferior, mediocre and inferior, inferior. And that's also infinite. You can't just particularly have three sets of the whole thing. It's infinite. It's almost infinite. It's invisible. It's a personal experience, how you relate. It's almost like a powerful, like a battery.

[62:09]

Some batteries are very powerful, and some batteries are less powerful, and it's become less powerful. It's like that. So it's a very direct experience, very personal experience. So how you see the world depends on that notion how concrete it is. That's how you really see the world, from that level of mind. So it's not a theoretical level of mind. It's a very practical level of mind, are you seeing it? If that level of notion is very thick, what we call thick and very strong, you see the whole reflection in a very concrete, thick way. And if that level is getting lighter and lighter, which you are on the practice, lighter, and then the whole level becomes lighter, and the deception becomes less and less and less. It's a whole thing happening at the same time. It's an experience happening at the same time. So that's called how one's own state of mind.

[63:11]

So a person having tremendous strong deception, tremendous fear, tremendous you want to secure yourself, isolate yourself, you don't want to connect with the world, tremendous neuroses are projected because of that fear, so therefore the whole world seems to be very resentful, very powerful. And that's exactly what we're talking about, the liberation what we talk about the purification, what we talk about letting go, the whole thing relates on this point of relating with this particular perception and particular mind. So once that particular situation started to dissolve and dissolve, then their mind became lighter and lighter and lighter, And at that time, then the gross phenomena started to dissolve, and when the absolute gross phenomena, the gross element, the gross phenomena dissolved, then the subtle phenomena also dissolved into the secret phenomena level, secret element level, and when that dissolved, then the rainbow-boarding lights still attained on that level, on that level.

[64:19]

where there is absolutely transcendence from the whole gross phenomena. At that time, the person begins to see the world as it is, which on that level, the whole deception of the gross experience of phenomena is absolutely transcendent. So that's what it means. There is no difference between a meditation state and a post-meditation state in Dzogchen. Dzogchen begins with one taste. There is no meditation. You're always in meditation because you're supposed to, you're expected to understand that awareness in Dzogchen. That's why. That's the whole thing. You're expected to be understood. You're expected to be ready for the effects. You're expected to be understood your very fundamental sanity, very basic nature. And you're expected to be in this state all the time, so there is no meditation and post-meditation state. Which means you're expected not to be distracted for one single moment. Which is sad, you know.

[65:20]

So same thing, like in the lower yanas, in the lower yanas, for instance, passion. In the Hinayana, passion is absolutely abstained like a poison. You see a poison, we don't want to touch at all. We completely want to run away from that poison. That seems to be the approach of that level of That level mind can handle that particular kind of crisis, the approach of healing on a level with that kind of situation that you don't want to see the poison, you don't want to touch the poison, and you throw the poison and you run away. which is the whole renunciation of being a monk and nun, is something better approach. So you become safe, not being close to the poison, and you feel that's pretty good for you, and which is maybe the best thing to do to some people. Certainly it's something.

[66:29]

And so in that way the Hinayana regards the whole passion, the whole emotion, the whole phenomena as something that you want to free yourself so you don't want to deal with those very particular causes which is taught in the Four Noble Truths. In the Four Noble Truths Buddha taught, you know, understand the suffering and understand the cause of the suffering so you don't engage yourself to those particular causes which bring those situations back and back and back again, so the healing and the student goes away from that, can abstain those particular neuroses like a poison. Now in Mahayana, the student becomes larger vision, more skillful mind, more wisdom, which is like a doctor. Now the doctor who makes the medicine will take the poison and make use of this poison, and some of this poison will go into medicine. Because like in Tibetan medicine, Tibetan antibiotics have poison inside.

[67:31]

for certain healing things. Very powerful. And so they take some poison and they also throw some of them. Which, like, one uses, one uses the, one uses the, there is no, there is no, there is no aggression. There is no, there is no basic neurosis used at all. the neuroses be transformed in the mind. Neuroses get transformed. How one get transformed is a way of very skillful means. For instance, in Hinayana one cannot tell a lie, while in Mahayana you could tell a lie. Now, how that is based on? The lie is the basic neurosis to tell a lie, and you would be absolutely losing your whole precept, your whole vow for a monk to tell a lie.

[68:34]

But in Mahayana one can tell a lie not based on none of your self-deceptive neuroses. When there is no self-deception, everything becomes like absolutely a bodhisattva monk practice. For instance, if someone is coming to attack, somebody, then the person comes into your house and asks for a refuge, and then if you're a Hinayana student, then you think, what is the best thing? Should I, you know, if I don't, if I tell the lie, then I lose my percept. So if you tell it, the person will be beaten, and the person will be beaten, and whatever consequence will happen. So you save the whole situation. You don't care. You don't care at all. You're ready to give up. You're ready to let go your whole neurosis. Because at that time, once the larger vision finds that you're trying to be something, improve yourself good, it's basically a source of neurosis.

[69:41]

and something you're not being, you haven't not completely established the friendship in you completely. So you open your heart and you save that person, and you say, no, he's never been here, she's never been here, perhaps she was running down there, and you go and run down there. That is based on absolute friendship of what's in the mind. Because on that level, you save the karma of that person being doing that stupid thing, you know, getting involved in that neurosis, and you save this person from being attacked, and you don't care about yourself. At that time, that great vision, That great mind is able to have a stronger, larger vision. The skillful mind and wisdom is very powerful. So the whole neurosis is transformed from the Mahayana level. Now on Vajrayana level, on the Vajrayana level, the neurosis is basically used.

[70:43]

The neurosis is not thrown away. So therefore the whole confusion also comes when the student doesn't understand this thing. So when the student doesn't understand it, they think, oh, Vajrayana, Tantra, let's drink it. Exactly like I said in Kathmandu, the Dharma freak I saw. Oh, everything is Dharmakaya. You're drunk and you're smelling with... it was liquor and all kinds of, he couldn't care less about his own body, absolutely out of control, he was out of control. He was not in any better shape, his sanity was not there, plus the aggression, ignorance, there was those kind of things. So in Vajrayana, one doesn't throw a meditation Neither one tries to transform the passion. One basically sees this very chaos in Vajrayana.

[71:48]

To put it simply, the whole life situation, your emotional situation, your life situation, your chaos situation, your neurotic situation, the whole thing is a wonderful wisdom in Vajrayana. Now how that is, how that the whole thing becomes wisdom? Because the very basic nature fundamentally, there is an opening in themselves. There is an opening. And there is no wisdom, Dharmakaya state, by saying that, okay, here I throw away this passion and the Dharmakaya comes here. That opening of the particular nature itself is the dhankaya. That very basic aggression itself is when you do not fabricate, when you let that absolutely go, when you transcend the deception of that neurosis in its very nature is that wisdom.

[72:52]

So, how wisdom nature manifests on the Vajrayana prayer. So, the neuroses are not abstained on the Vajrayana prayer. Neuroses are used for it last, because their nature is wisdom. Because whatever the neurosis, passions, and whatever the emotion, thoughts arises, their own intrinsic nature, their very basic fundamental phase or fundamental nature in self is liberated. It's not caught. So therefore, there is nothing, you know, like a seed, okay, this is this neurosis, I have to abstain, and here is the antidote of emptiness, you bring something over it, you don't have to do that, you don't have to bring an antidote of emptiness, and you don't have to see the neurosis as something separate, you know, just moment, you know, moment, you see that situation, then it becomes open itself.

[73:58]

And that situation has been seen by your rikpa, by your pure awareness of the nature. So at that time, it's called the three ways of liberation of the mind. First is recognition, second is the snake style, which I explained. First is recognition, like mother recognises the child. When the child sees the mother, the child immediately remembers the mother's face, and the first thought arises, the first experience is that, on the Dzogchen level. Your thought arises, you instantly recognize that there is no fabrication there, that whole deception which begins to take some kind of take place, begins to start struggle to get a place in your space, you know, begin to struggle. At that time your awareness is so clear, that thing, just moment you see, just, it is immigrated. Usually we are so confused when it comes and takes place and then start telling you, you're kidding me, you can do this all the time, you know.

[75:06]

And now rush there, rush here, you know. And if you don't do it, then it kicks you back, you know, and pushes you. And then you become wild. And then, who are you to throw your wild to other people all the time? Because that's exactly what's happening. So at that time, first you recognize. The moment you recognize, then you're inspired. Now that has to be for a long time. So therefore in meditation, why we have to do a lot of sitting? That's the whole place. Now gradually, gradually, gradually, the second experience is the opening of the twist of the snake. Opening of the twist of the snake, the snake doesn't make the twist. The snake doesn't need any help of nobody to open its twist. The moment it does make the twist, it can open itself up. It doesn't need any help, it can walk on without any help. Like that, the thoughts can arise and thoughts are liberated. That's the second where the deception doesn't take place.

[76:09]

Now it's become even more deeper, much more clarity, much more abiding state. There has to be abiding. So therefore, you see, like in the jhine practice, if you don't have a good jhine practice, or you don't have some kind of stabilization practice, at that time, that present abiding would not be there. So you are able to see it sometime, and there is no gravitational level. So then things start flying all over. There is no atmosphere. There is no gravitation. So the gravitation being tremendous help on the level of Dzogchen when the person experience that state, that helps tremendously because even Dzogchen is the presence of your essence. you meet, it is naturally present, it's naturally fundamentally present, it's fundamentally present, but if you didn't develop the stability, your emotions are so fluctuating, so powerful, that you would not be able to connect and be in that state.

[77:10]

So that's the reason why breathing meditation or some kind of concentration meditation on a particular object, a target, a flower or letter OM or SHRI or AH or whatever, or something of that nature is very powerful to stabilize the mind. If a student didn't develop that, you go straight to Dzogchen, you know, and then it wouldn't last long. So therefore, it has become very powerful. The second stage, how the deception begins to... there's a stability in your presence. The stability in your presence and the presence itself has a wisdom and skillfulness. The presence represents your wisdom and skillfulness at that level. And that wisdom and skillfulness relates to the whole situation That when the moment, the dance of the deception comes, you are able to wash the situation and you enjoy it.

[78:19]

You enjoy that and you don't get caught. Let's put it that way. We don't enjoy in that neurotic sense where you try to grasp, but we can say counterly. Usually what happens, the deception arises, the neurosis makes its place into your space, you know, in your body forever, and then make you put into so many categories, very complicated. It brings to loss of encyclopedia book. You know, it gives you all kinds of newspaper and, you know, it tells you, you know, you have to do this homework, you have to do that homework. It gives you lots of homework, lots of things to do. And then that's where you get caught. Now, on that particular level, the student, the yogi and the yogini mind so clear, the student mind so clear, the moment the deception started to take place, the presence, you immediately recognize. And then it's getting liberated. So, at that time, you don't have to bring a particular antidote, particular antidote, because that space of the wisdom itself is that the whole thing arises out of the space, and moment it arises, it's getting liberated, by knowing that there has to be clear recognition, and that recognition is your presence of Rigpa, your awareness.

[79:35]

So, that is where you find, when you have that nature, The whole thing becomes liberated, all of them. The whole experience, the six senses become liberated, all of them. Whether it's in a particular sitting posture, or whether it is in a walking posture, or whether it is in whatever the postures are, all postures are always open. All postures are open. All postures are always clear without any deception. And that's where the true essence of the mind begins to take place. So then, naturally, there will be a tremendous sign of boom, tremendous joy, tremendous clarity, tremendous spaciousness, and those signs gradually take place in a student's mind over time. And then the very deep level of atheist level all begin to unfold by itself, where the rippa is clearly understood.

[80:37]

No. Now one very important thing, you know, one very important thing is, we talked about this a couple of days ago, some sense of, some sense of balance which you need, which you need, which is like a gravity, which is like a ground, which is like the atmosphere ground, and you have to create that ground. You have to create that situation to manifest. That seems to be some kind of, you know, basically jhine is not transcendental mind, transcendental insight. Jhine is not awareness. Jhine is basically a high level of emotional balance. Yeah, jhine is basically a high level of emotion. Shamaka. Shamaka. Of course, this is a high level of emotional balance. Jhine is not transcendental insight. But, you know, again, like yesterday, there was a point where we would call jhine for the presence also, but basic jhine is called just a balance, a balance, a very clear balance, which is the body state.

[82:04]

And with that particular state of abiding state, then one is able to function, one is able to understand those arising situations where you can, it's almost like a good seat, a firm seat. It's almost like a good spot. You have a secure spot where you are rested and you're no more jumping here and there and trying to figure out what's happening. It's like the wash towers. It's like when you go to the beach, there's these big people with binoculars watching the sharks coming or not. Exactly like that, you have the clear, that resting spot is called the shin state, where you have a clear state of mind, a stability state of mind, able to have the awareness of the whole environment, which is called the shin state.

[83:10]

How do you spell that? Gini. I guess S-H-I-N-I-Y. Gini. I don't know what it is called. Shamaka. Shamaka. So it's like, basically, that state, that state, jhine, a person develops this jhine, and now in jhine, if a person simply gets to the spot, you get to the spot and you, you know, don't have that clarity of holding the binocular, then there is, you know, you just get rested on the spot and there is, you can't go further on. So in that case you can't help yourself, you can't help the people, those who are sitting, or you can't, you know, or the Shakyamuni can't get you. If you're too close to the water, whatever, let's say you're usually the whole tower is outside the water, but let's say you have the towers inside the water still at the level.

[84:26]

you're still very fragile, but there is some kind of resting spot, some kind of resting spot. So you're walking, watching the sharks coming in and out, you know. So it's like at that level, that abiding state, that abiding state with the inside, which is called transcendental inside, the inside of the paktung, you know, paktung means Extraordinary seeing, what you see concerning the deception, that's called insight. Extraordinary insight. How you see the deception coming into your space, and how they're forming into your space, that's the usual ignorance, what we don't see. And now what we see, the special thing, is extraordinary insight, which is called extraordinary seeing. So at that level, what you see, the clarity, that how the situations are all the time, you know, they are not blocked because the whole space has all situations all the time.

[85:30]

Space is adorned with situations. But how we usually get caught up by those energies, by those phenomena, by those situations coming into all different parts of your life and making all different kinds of categories, Now they don't take place anymore because the moment you start seeing the situation arises, at that time you are aware of the situation. So there is some kind of awareness taking place at the beginning level. Some kind of awareness, like once you see the shock coming on, there is some kind of awareness taking place. So that usually we don't see, if we don't see the shark coming, the shark comes and eat us all the time. So that's basically being captured by the neurosis. The person gets captured by neurosis. The person is insensitive. We are not sensitive to our environment at all.

[86:32]

We are not being aware of our environment. We absolutely, completely, the whole environment becomes chaos when the gene is not strong. So that you don't know what's happening. You're all the time eaten up and you have a lot of bruises and a lot of injuries all the time, which is our experience of chaos, disappointment, and all kinds of things. Deception of positive passion. Now, at that level, at the jhine level, though there is a deception still there, but now you don't have your bones dangling, you have some of the flesh dangling. But on the previous level, you have your bones dangling here. That bad injury. So now, you know, you just have some bruises, some marks of teeth, bruises. It's still a deception, but you're not as that bad.

[87:33]

That's the difference of jine. Where you see the deception at the same time, and if you just live in the jine without the external insight, then after some time, again, one can fall back to the previous situation. And so therefore, the insight is brought where one sees that insight, and in that insight then the student begins to develop the deep experience of the transcendence from the deception. So at that level, you don't, on an absorption level, you transcend the path of transformation. There is no more transformation taking place, which has been used in the Mahayana technique. But of course, the Vajrayana student may practice the Mahayana practice of those situations. You have not been deprived of that because you are skillful and your bravery, your wisdom become more powerful.

[88:40]

And when your wisdom become more powerful, your whole deception to your own, that presentation, that image is liberated. When the image is liberated, as you could see, the deception being liberated at that time, because we are talking absolute liberation of image. We're not talking about, okay, I don't see my name, but now I must be somewhere there. At that time, the ego becomes more subtle and more clever. So something you work deeper and deeper and deeper, still the whole subtle deception in it is liberated. When the subtle deception image is liberated, wisdom becomes very powerful. At that time you are able to do things which you have never done before. You are able to see the clarity which you have never seen before. You are able to see the power of the skillful which you have never seen before. So that's the whole thing coming up at that level, when the subtle and subtle and subtle image are liberated on the presence of the absorption, which is the union of the wisdom and the skillfulness.

[89:46]

It is a mistake to try to concentrate on emptiness and after meditation intellectually to regard everything as immediate. Now this is not done in Dzogchen because in Dzogchen it transcends that cause and effect, it transcends the characteristics of practice. Here, we are seeing the fundamental essence. As I said, we are expected to see the fundamental essence all the time. So in that way, if you try to, after your meditation, after your sitting practice, you wake up and you try to see everything as a mirror, you are creating, you are holding to a particular image. They're holding to a particular image. Oh, everything is like a miracle. Everything is like a miracle. That whole deception begins to take place, which is actually a powerful practice for a person who is very gruesome, never experienced a very powerful practice. We should not kind of, you know, it's not that you should not do practice.

[91:00]

You should do it. Sometimes it's very powerful. When you get absolutely very tight up, uptight in your life situation, this is very powerful. But here we are talking from a very high level, you know, really very high level. So you should know the staying difference. But on adoption level, even try to form as a mirage become some kind of deception. Because what you are trying to hold is some kind of image. that which you really, you try to hold, that notion of survival, you know, everything is like that. And then you go, you see a Buddha statue. blessing again but you know it is important on the level on the earth is important because one is to receive the whole thing in order to open up and but on a very high talk should never say that student the teachers in the student the student came to see the teacher, and he said, now I have more devotion, and he said, go back, and, you know, he did three years more to it.

[92:06]

And then he came the second time, he said, now I have even more devotion to you. And he said, now go, again you go back. So after sending two times, finally he came, he absolutely saw, the absolute fearless mind. At that time, the meeting of the two minds has taken place. Genuine, genuine experience. We are not talking about some kind of nihilistic stupid ignorant mind who doesn't know at all at that time absolutely liberated deception state of mind taking place. And how do you get to this stage? Skillful means which a person has to work step by step. You need to generate tremendous devotion, you need to have the willingness to practice, you need to develop your wisdom, you need to develop your skillfulness, and in that way you reach. And if you don't do those things, you're not going to get there at all. So please remember, that's a big difference. Don't become realistic. intellectually to regard everything as a mirage.

[93:09]

Promodal insight is the state which is not influenced by the undergrowth of thought. Promodal insight is the state which is not influenced by the undergrowth... What does undergrowth mean? The moral insight is the state which is not influenced by the undergrowth of thought. It's a mistake to... It's a mistake to be on guard against the wandering mind or try to imprison the mind in the ascetic practices of great power. So at that level, there is not even God in their mind. When the student reaches that level, you know, when the student reaches through one's own practice, through one's devotion, through one's practice, through one's creating those skillfulness, through one's... developing wisdom, when the student reaches that level, then there is nothing to be... then the deception becomes transcended, the deception becomes liberated, then there is nothing to guard.

[94:22]

If you're trying to guard, there is nothing to meditate. At that level, if you try to meditate, it's fabrication. If you try to guard what? You're guarding your fear. But you should do the certain meditation, as I said, hearing this practice, this teaching, hearing it, and you should integrate to a greater extent as much as you can. So, nothing to God under wandering mind, because it is no more wonder at that time, because the whole wandering comes with deception. When the deception is liberated, there is no more wandering mind. and try to imprison their mind in the ascetic practice of suppressing thought then the hinayana level, you know, okay now I have to, you know, this is very bad thought, very neurotic thoughts I'd like to absolutely abstain that you throw the passion like a poison you don't want to relate to it at all at that time our communication is actually very limited on a hinayana level

[95:31]

Nothing is open and nothing is precise and nothing is magnificent and majestic till you get to the Dzogchen level. Everything is very committed and limited because on a hynianic level the whole image is there. Though it is very profound, it is great, but there is a great level of image that you cannot go beyond that because of your fundamental holding to those situations. Holding to a good situation and holding to a bad situation and working with that, which seems to be very important, but it has its limitations. And therefore we call it the lower vehicle or the limitation.

[96:12]

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