Mindfulness Meditation Podcast - Special Teaching Session with Tulku Pema Rigtsal Rinpoche 02/22/2024

Episode Date: March 1, 2024

Theme: Love Artwork: Five-prong Bell & Dorje Set; Probable Urga or Dolonor (Mongolia); ca. late 19th century; silver, metal (Li, five metal compound); Rubin Museum of Art, Gift of Phillip J. Rudko; http://therubin.org/380 Teacher: Tulku Pema Rigtsal Rinpoche  This week’s meditation session is led by Tulku Pema Rigtsal Rinpoche and the theme is Love. In this special session, Tulku Pema Rigtsal Rinpoche gives a teaching not only based on an object in the Rubin’s collection and the nature of love and compassion, but also an instructive tutorial on how to meditate.This meditation is presented in partnership with Sharon Salzberg, teachers from the NY Insight Meditation Center, the Interdependence Project, and Parabola Magazine.  If you would like to attend Mindfulness Meditation sessions in person or learn more, please visit our website at RubinMuseum.org/meditation.If you would like to support the Rubin Museum and this meditation series, we invite you to become a member and always attend for free.  Have a mindful day!

Welcome to the Mindfulness Meditation Podcast presented by the Rubin Museum of Art. We are a museum in Chelsea, New York City that connects visitors to the art and ideas of the Himalayas and serves as a space for reflection and personal transformation. I'm your host, Tashi Chodron. Every Thursday, we present a meditation session inspired by a different artwork from the Rubin Museum's collection and led by a prominent meditation teacher from the New York area. This podcast is a recording of our weekly in-person practice. In the description for each episode, you will find information about the theme for that week's session, including an image of the

related artwork. Our mindfulness meditation Podcast is presented in partnership with Sharon Salzberg and teachers from the New York Inside Meditation Center, the Interdependence Project, and Parabola Magazine, and supported by the Frederick P. Lenz Foundation for American Buddhism. And now, please enjoy your practice. Good afternoon, everyone, and welcome to Mindfulness Meditation here at the Rubin Museum of Art. My name is Tim McHenry. I'm Deputy Executive Director here at this global hub for Himalayan art with a home base here in New York City.

And we're really so glad to have such a full house to join us for this very special occasion when we are to hear from our honored teacher, Tulku Pema Rinpoche. So, as is our weekly tradition here every Thursday, what we'd like to do is explore our collection a little and take inspiration from it. And Rinpoche has chosen two objects in our collection for us to have a look at. We'll do that first, and then Rinpoche will join us on stage and guide us in a meditation after having done a brief teaching beforehand.

And the meditation will take maybe about 15 minutes or so. So let's take a look at the objects that Rinpoche has chosen for today's session. And they are, of course, the Vajra and the bell. The theme of this session, indeed, for the whole of February is love and compassion. And the Vajra and the bell, of course, signify the union of all dualities. The Vajra is held in the right hand and the bell in the left. When one's arms are crossed, it symbolizes that the two forces are united, representing enlightenment.

And they are probably the two most important ritual objects in Tibetan Buddhist practice. The vajra, of course, representing method and the bell, wisdom. So I'm very, very honored on behalf of the Rubin Museum of introducing Rinpoche to you. Tulka Pema Riksal Rinpoche is the Supreme Head of the Namka Gyeongdong Monastery in Humla, Nepal. And at the age of three, he was recognized by Dujom Rinpoche as the reincarnation of Chimay Rinpoche, who is the emanation of the great Indian sitter, Dhamma Sanghe, and spiritual head of the renowned

Sheppho Ling Monastery in Tibet. In 1985, he constructed his own monastery in Humla and has taught the 13 major philosophical texts, the Shungchen Chamsum, for 24 years. And he's been an inspiration to so many and so many of you here in this room and we're so glad that you could join us for this very special session. Rinpoche has studied the Vajrayana tradition of the Nyingma lineage from the renowned spiritual masters and I can't name them all but

I'll just refer to a few to jump Rinpoche of course and Dilgo Khyentse Rinpoche amongst them. Rinpoche will be joined by his translator, Laura, on stage. And we're very grateful to Laura for facilitating this experience and this teaching. But Rinpoche, such an honor to have you here at the Rubin Museum of Art. It's been many years since you were last here. And please, please join us on the stage. Thank you so much. Please join us on the stage. Thank you so much.

Okay. Namaste. Thank you. So, today we will be talking about the Vajra and the Bell. The first topic today is the Vajra and the Bell. The Vajra and the Bell which symbolize or express emptiness and compassion. So I will do my best in this short time to just share a bit about these symbols. The Chittang Dorgya and Bell are the three symbols that we use to practice the Vajra and Bell. Generally speaking, the Vajra and Bell are implements used in secret mantra practice. ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത൅་཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈� In short, let's look at the bell first. The bell embodies the enlightened body, speech and mind of all Buddhas. So how is this the case?

At the top of the bell there is a face. That face embodies the enlightened body of all enlightened ones. The sound that the bell makes, the ringing, embodies the speech, what illustrates the speech of all the enlightened beings. And the Vajra handle, that symbolizes enlightened mind. So in this way, the enlightened body speech of all Buddhas is contained in the bell.我说我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份是什么,我自己的身份 of the Vajra illustrate the five wisdoms, the five primordial wisdoms. Probably no need to mention these to you.

These are the Dhammadattu wisdom, the Miralike wisdom, the Discriminating wisdom, the Wisdom of Equanimity, and the All-Accomplishing wisdom. Those are illustrated by the five lower prongs. The five upper prongs symbolize the five kayas, the five wisdom bodies of Virochana, Vajrasattva, Ratnasambhava, Amitayas and Amoghasiddhi. Surrounding both the five upper and lower prongs are eight lotus petals. These symbolize the male and female eight-body sattvas. And the central hub or sort of ball in the center of the Vajra

symbolizes that all of these are contained within the ultimate single bindu. To explain the meaning of the Vajra bell very briefly, that's it. ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ་ཅ� The ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത� deities. Some deities hold a curved knife, some a purva, some a skull cup, and so on. Each of the five Buddha families hold specific and different hand implements, and so on and so forth. For instance, the hundred Buddha families each have their respective hand implements. However, all of these hundred and more hand implements of the hundred Buddha families can be contained in the Vajra and the bell, in these two. Why is that the case? Well, the Buddha Vajrasattva contains or embodies all of the 100 peaceful and wrathful deities, the 52 wrathful and 48 peaceful deities. In that way, Vajrasattva

embodies all different Buddha families. And Vajrasattva, what does he hold in his hands? He holds in his right hand a Vajra, in his left hand a bell. So in this way the Vajra and bell embody all hand implements in all Buddha families. In this way if one can hold, so to speak, or embody the Vajra and bell, in that way one can embody or hold the hand implements or insignia of all Buddhas? ngā rāngsō lāngsāy nā shiñ sōg lé tāw tāw mpū lé tāw tindrakī mā ré, tindrakī sāmu tāw ché wā sō pindu rā ré, tīrū tāw dōrchī sāk kī rā pē mī kī tsāsha pō ré, ngō nī chikī ngā kū lī kī yāng tīrū tāw dōrchī tāw tsāsha ré, dōrchī kī tīrū kī shepa chī shepa yī na, pē mī kī tsāsha, tī yī tī rū kāng lā tīrū rā tīl tīng kō ré, tī rū rā kūshab ché kō yā ré, tī rū tāy chāsha ngā yā rā shā kō yā ré, tindrakī bā ngō sōng kū tō ré, tī ngō nī rē tō kī tī rī ngā rāngsō sungu tōg tīn tīn wē nī yā hē tōg tīn tānda ngā rāng tsōg i jī sāvara tā gōng tī nā mī shē tsō tāng tīntakī nāng tāng wē tī ngā ngā

tī ngā nī yā kī nalai yal shiabwa, oya tinday tikaangba, dang tinday oda tulawawamzu tikaangba, tinday sawa nyingi nga langsu, cheba chi nanti chikibindu. Te iki langsu de che dangi nangbi kitanda ala telu dang tinday researchi kinda wata, telu dang tinday ki doji la tinday hakundu chikina, tinday taruwa shibu shin trawa dhira tagi nani, di chotu chi kamaa chuk, kamaa dhiyun na ala and the people who are in charge of the and reverence. For instance, they shouldn't just be placed down directly on a table. Rather, they should have their own mat actually, a dedicated mat. But rather than that being the case, often monks and practitioners treat the Vajrayana bell very carelessly, almost as if

they're just a product manufactured, something made by a carpenter or a craftsman. That is absolutely not the case, he said. In actual fact, if we understand the meaning of vajra, for instance, we understand that a vajra is even more precious, even more sacred than a statue, than the representation of Buddha's body. With this being the case, we really need to respect vajra and bell. For instance, we can do this by using a special mat, placing the vajra and bell. For instance, we can do this by using a special mat, placing the Vajra and bell on that mat, keeping the Vajra bell in the shrine in a high

and clean place. They shouldn't be just placed on one's lap, placed on a table carelessly, kept in a low place. Certainly, they shouldn't be walked over and things like that. If we study the Tantras, we will find very detailed explanations of the profound meaning of the Vajra and Bell. For instance, Vimalamitra gave a detailed explanation of the Vajra and Bell. And if we look to those explanations, we'll see just how and why these items are so incredibly blessed and sacred. This being the case, if any of you are practitioners and you possess Vajra and Bell, you should treat them with respect in the way that I've described, the teachers explain. And those of you who are sort of just interested in learning about the Vajra Bell as like a topic of research

or something, just be aware that seven minutes is certainly not enough to even begin to understand the meaning of these sacred items. nē, sāngāka niyo piki jē, sāngāka dhūpi ki tū, sāngāka dhūpi ki hā, tīshī tīpē, sāngāka tīnsikaware, sāngāka nāla. Tī jē nāla tā ngāla dhūrū tāngā dōjīñi tē, nāla thamchē tīwitawā yīnti kāngā tī, pēmī ki tsāshikaware. Yīnā yāng dōt ngā, tī nāla chikū māyīmbakē, ngāla nāma chikū māyīmbakē, chitāngā dhūrū kī tāngā dōjī ngā, tī nē, shabatī ngā, nāla yā yosarē. ཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈� kandisaka yā shingi tōngki yōr tī mārādē, mārādā ngā rōng tī sō tī kī tī sō, tā tī sō tā mchī yā rāngā sō sō kī kāpari kūwāri rī tā tōndā rī yō rī, tai yī nā yā chī rādā ngī mārādā tōndā tī māyā kūshī rā, dō tsīñi tā pō tā rō shī nā tōngyi tā yīng jē yī rā kwa nā tī kī rī, tōngyi saka yī tī tī lū, yīng jē sangaagina tap tang shera sikinyi rashi, tap sikinti dorji, shera sikinti tirlu rashi. Tini sangaagina dzogba shimbu yaa lii taa, namzaa kirangzo waasdi ngimi dzogba shimbu pekawaya.

Dzogba shimbu ke shitaa rikpa tang rikpa tang tongbaa sikinti dorji, tongbaa sikinti tirlu. ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത� but one can just keep a Vajra and a bell, all of the deity's insignia or hand implements are contained in the Vajra and bell. So just by possessing a Vajra and a bell, you in that way possess the insignia of all deities without exception. This is the case because in the secret mantra tradition, there are four things that are taught to be secret or that are said that should be kept secret by a practitioner. First of all, there's the place of one's practice. Secondly, the substances of one's practice. Third, the time.

And fourth, the deity. These need to be kept secret. When we talk about substances here, Vajra and bell are examples of secret mantra substances. So they are incredibly sacred implements. This being said, the bell does appear in the Sutra teachings as well, in the Sutra context. In that case, it's called a gandhi, which is the Hindi word for bell. That word gandhi can also refer to the stick that is used in the Vinaya context, but it can also refer to the bell. So the use of bells does appear in Sutra level of teachings with various significance and in different contexts. At that level of teaching, sutra level of teachings with various significance and in different contexts. At that level of teaching, so the level of the vehicle of characteristics, we

can understand that the bell symbolizes emptiness and the Vajra compassion, so emptiness and compassion. But as we progress to the level of secret mantra, we can understand that the Vajra symbolizes skillful means and the bell symbolizes wisdom. And even higher, the great perfection. You Westerners love the great perfection, right? Dzogchen. So in the great perfection, we have natural awareness and emptiness, Rigpa and emptiness. So the Vajra symbolizes Rigpa and the bell symbolizes emptiness. In this way, at each of the nine vehicles from the first all the way up to the ninth, we can understand the Vajra and bells have different types of significance. 哦,耶, 咱 听 因 顶 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 座 ཈་཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈� dhīlū dhūr dhā dhōr jī dhū shāgāy kītī chūñchī tsaṃ chīkī tsaṃ tī pēy dhī ngā rāṅ sū na chūñchī tsaṃ chī kī kéchirī yīndi tsaṃ tōng tūshī na dhīlū dhā dhōr jī dhā rāṅ kī sēm tīng lā sānggāy yuwa rī, tōng yī dhā yīng jī sākī dhī sēm tīng lā sārgāy rī

tī tōbchā kī dhū yā rī yā rī yā rī, dhōchā kī lā mī yā rī yā tī ngō yī kī ngā rāṅ sū kī hā kūr wī kī shī yā rī我说 这些是我的心意我说 这些是我的心意我说 这些是我的心意 我说 这些是我的心意 我说 这些是我的心意 我说 这些是我的心意 我说 这些是我的心意 我说 这些是我的心意 我说 这些是我的心意

我说 这些是我的心意 我说 这些是我的心意 我说 这些是我的心意 我说 这些是我的心意我说 这些是我的心意 dōjītā tīrvīgā dāchōngdā nāngdī kānghā kōkōrīsī na rānggī sīm khuranglā nīngcētāṋ, tōngyītā nīngcētī sīmdāla dēntayyōpa. Dīyāng chik mī kī sūyōni chik ngā rāngzō lōk kī chār chik kintā wū chikyōtā wū tāng, chik yāng chik tsātā wū dāwata wū sūyōni kī tīrvā māyīmbā, rānggī khurangkī sīmdā nānglā dōchīñī tākvī nā kāpṣu dēshik nyānggū sik kintā wū tāng. So, here in this session, our aim is to discuss loving-kindness and compassion, right?

In connection with the Vajra and Bell. So when we talk about loving-kindness and compassion, and then compassion and emptiness, we're talking about inner states of mind, right? Felt states of mind. We're not just talking about some solid object like a Vajra, a solid Vajra that exists outside of us. Compassion and emptiness are internal states, so to speak, that we need to develop, that we need to come to realize, first of all, by means of a conceptual understanding, then deepened into a degree of personal experience, and then

finally direct realization. The Vajra and bell are illustrations or symbols of compassion and emptiness, this compassion and emptiness that we need to develop. That said, we also need to understand that essentially compassion and emptiness are inherently present already within our own minds. They are intrinsic to the very fiber of our being, the essential nature of our mind. At once they are the compassion and emptiness of the result that we need to attain. At the same time, they are the path we need to traverse. They're also the basic ground, the basic state of things. Compassion and emptiness already exist, present within the very essence of our mind. This is an important

point we need to understand. We can talk about emptiness and compassion. We can also talk about these same things in terms of wisdom and skillful means, or we can call them generation stage or completion stage. The point is we need to understand emptiness and compassion are naturally present within our own minds. They're not something that is like a product that is manufactured or fabricated, kind of built by someone, crafted by someone's hands with effort and intention, and then produced. Rather, they're already existent, present within the nature of our own minds. At certain levels of teachings, this natural emptiness and compassion is called Buddha nature, Sugata Garba. In tantric levels of of teachings it's called the all-pervasive Vajra. In short, what we're talking about here is self-arisen Rigpa, naturally present awareness or primordial wisdom, which are illustrated

by the Vajra and the bell. In this context, as I've explained, Vajra and bell then have these multiple layers of meaning. In this context, so we are going to discuss the Vajra and Bell in light of Bodhichitta, compassion and emptiness. So at that level, where they symbolize compassion and emptiness. That's what we're going to see.当时我和东西的师弟学院学生,我们学习了三千多个课程。 我们学习了三千多个课程,我们学习了三千多个课程,我们学习了三千多个课程,我们学习了三千多个课程。 我们学习了三千多个课程,我们学习了三千多个课程。

我们学习了三千多个课程,我们学习了三千多个课程。 我们学习了三千多个课程,我们学习了三千多个课程。这些人的心态是很强的他们的心态是很强的 所以我认为 他们的心态是很强的 他们的心态是很强的 所以我认为 他们的心态是很强的 他们的心态是很强的

他们的心态是很强的 他们的心态是很强的 他们的心态是很强的 他们的心态是很强的他们的心态是很强的 tīng tīng tīng ka ngā la, lāma chikā tiāng kore, chū chikā dūp kore, dīpa chikā chāng kore, tīng ngōtā kyor kore yinā ya, ta ngā pē kāli kya kā yin sī diwū tōkuri tiā yu mar, pē na kāli khazu kiam na, sāng wē mā lū pha chī kio kha chū chū chū, sāng kia kā chū sā, sā, kua olu yu, yu rū chī, dā mi ra kha ti sō yu kia na, nē kī sā pē, mā lū kī par tu, nē kī sā pē, chā ni kē kī ma, nē kī nyū kī kē kī mar, kō, yu me na kā kēm khazu chū ngā tsāng kia mar, tīng nī ka tīng kyi maa, nye kyi nyuko kye kyi maa rako, gyu mea langa kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya kya k yoday kya nying chitang, khyempa tang, chaywa tang, nying chitay yoday kya nga rang su kisham chingi yulay yoday kya, di gong bel dhag tang kor ta. ba gong bel dhag tang kor chaywa la, di nyam dhen chay, shoy nyam dhen dha wajik chay, jing meditation dha jing ma jen na kong nyam dhen yong tab yaw ma. ba di kanday tang pu yoyabig yun sin chingda ra xeba yina, bena nga rang su mi tam chayla ta, shoy chi nyong kaya soota buddhistijik ngā ngā tēne chāmbā tā yīng chī shēkita

chū tsa nī kū mā nyung wā khyā sot tē mi māngu yō kī rē tsa nirāng tī rīng rāng tē rīpī nī mē mchī na tē nī yīng kēntarā yō kēnta yō kī rē tī mā yī na tānda kachukoku yī kē rāng su tī yī na pē tē tawajī kī lī sāmbur tanga yī na yā pāma kē buddhukla tsé wā yuwarī ngā rāng su chī chī kī mī chī kī chī kī ālā tsé wā sākī chī yuwarī tī tsé wā tī yā ngā rāng su tē shī ngī ngū kī sābhiñ chī kī rē tī mī chī chī kī tā na kī tāng xia yā yung chī yung ngā rāng kē buddhukla tsé wāñáng tínéng arángzú déxingñíñgu kú sápyúnchikri. Tī tséwa tí táná kiñáng xáyáñchú tí ngá ránggá púchuklu tséwa chíkari.

Tī tséwa tí ngá arángzú sáyáñ ngá ngá náxhúr máyín ngá ngá tséwa yuupíki tínéng táxí títiñáng kú yuari. Tī náxhín tí ngá arángzú miriára s péshéla réirí duwa, arángzú mitá tá námchū tam chī sāng tīkañi, pē dāng sāng pē nī naa ngā rā tu kiañi, tā sā mīng mār tā ngā dā gār dā ngā rā tu kiañi, tīn chakitina ngā rāṋsā shiayiwa nā tīra chā tiyo rā tī. Ti mahīmbayi naa, sami chī naa sōsō sōsō rā rā rā sōsō kua nipa rī rī duwa, pē naa chā laa khur ju ka nipa, gyāng rīng bō kilométr tīni nishu sūm chū laa thong ju ka tīn chakitina, pē ngaarāṋsā inā karo parā, gyāng shil naa shiñ ka mī kula nipa yu tīkañi tira, kā shiila nā la nipa tīntira, rī ngō laa karīya maa rī nchuklaa tīnaa hakua kiañi tira, ཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈཈� kina tséwa yore sè. Tát dì tswémbi go nè kaxi nám kala phurtyu, kaxi sála tsuyo, tápi chúshin tawé na pépi ngáma la xuk shiwé yore sèkén tawé. Ó ya tina nga langshin tawé na lakpa la xikwé chik tina chúyé me hakwa yore sèkén tawé. Tidhín tát mì tán áng sūsúla tini khyámpa yore, tí khyámpa re. Áng tini nipa yore, dhála gul tupu kore, ngián la yakwa chí tupu kore, ཅ་཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈ཱ཈�我说什么都说 这些女人的

这些女人的 这些女人的 这些女人的 这些女人的 这些女人的 这些女人的 这些女人的 这些女人的

这些女人的 这些女人的 这些女人的 这些女人的 这些女人的 这些女人的 这些女人的 这些女人的这些女人的这些女人的这些女人的这些女人的这些女人的 顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛顛� You might think, okay, so you're saying we are all endowed with Buddha nature, we possess Buddha nature, which is basically emptiness and compassion.

Those are natural qualities of our mind. You know, you say that, but how can that really be the case? Sure, that makes sense to say that about a Buddha. You know, a Buddha is already enlightened. Sure, they're naturally endowed with compassion and emptiness. But if that were the case for us, why then are we here and wandering through samsara? If our mind is by its very nature compassion and emptiness, why are we here? Why are we struggling and suffering? Well, when we say that we possess Buddha nature, that that is the fiber of our being, what we mean is that we

possess Buddha nature like a seed. We are endowed with that seed, that potential. What we need to do is to make that seed grow, to allow that seed to grow, to actualize it. We use that word actualize or manifest. If you have a seed, but you just keep that seed in a box, you don't plant it, it's never going to grow, right? It's never going to fulfill its potential. You need to take the seed out of the box. You need to plant it. You also need to keep it watered, make sure it has enough sunlight, provide it with the proper conditions for growth, and then it can grow into whatever its potential is. So our Buddha nature is just like that.

It exists within all of us in the form of a seed, a basic potential. And that potential, if allowed to manifest, then it can manifest. So this is why it's taught that emptiness and compassion are present intrinsically in the nature of all beings' minds. In this way, all beings have Buddha nature. But at the same time as being taught that, you'll also hear teachers saying, you need to train on the path, you need to exert effort, you need to do purification, gather merit, and so on and so forth. That's all to say that we have Buddha nature in the form of a seed, but if we don't exert ourselves, if we don't apply the effort, which is like gathering the conditions, planting the seed, water, sunlight, and so on, that seed of Buddha nature isn't going to be able to grow. Our Buddha

nature isn't going to be able to manifest. Our Buddha nature isn't going to be able to manifest. So if we bring these two things together, this natural asset of Buddha nature, as well as the effort, meaning training on the path, then our Buddha nature can expand. It can flourish and display its potential, so to speak. We can describe Buddha nature in terms of three qualities, and we can also actually condense all of Buddha's enlightened qualities into these same three, wisdom, love, and power. There is an intrinsic degree of wisdom, love, and power in all of us and in all sentient beings, no matter who we are, no matter what type of being, no matter our gender, our class, our status, our situation. This intrinsic intelligence, love, and power or ability is present in all of us.

What we need to do is to build on that, to expand and perfect that natural inherent potential. Many of you here are probably seasoned Dharma students, and you've heard about all of this many times. There might be some here, though, who are completely new. Maybe this is the first time you've heard about these things. Even though, for those of you who are totally new, who've never been exposed to Buddha's teachings before, you too, just like everyone else, are endowed with these intrinsic qualities. For instance, if you have children, you will feel a natural love for your children, a natural love for your friends and close ones, right? We see this also in animals,

in dogs and birds and all types of animals. animals. This intrinsic love is a sign of Buddha nature, like the sign or glow of Buddha nature. We see the potential of human beings and the things that we've been able to invent and create, like rockets that can fly to the moon. That's also a sign of Buddha nature, actually, the potential of mind. We see also these qualities in animals. For instance, some birds who are able to see tens of thousands of miles away, or some can smell extremely accurately over very vast distances. Some have that kind of power with their hearing and so on. So these extraordinary qualities that are unique to each type of being are signs of Buddha nature, signs of Buddha nature shining through. The same goes with love. There's intrinsic

love like we mentioned, and also a sense of capacity or power. Like elephants, it's said they can detect water with their trunks. Some sea animals have extremely powerful tails that they can do extraordinary things with. In terms of humans, we have the ability to look after those we care for and to fend off enemies, right? That's also a type of ability to the extent that also in recent times we've built nuclear weapons and so on. Planes, the ability to drill through the ground and so on. All of this is a sign of Buddha nature shining through. This basic ability, right?

This basic ability. You might think when I say this, oh, Rinpoche doesn't know what he's talking about. These technological advancements are made by machines, not by humans. But those machines that are doing the work are made by humans, right? And the ability of humans to make those machines, to invent those things, is display or evidence or function of Buddha nature, of these intrinsic qualities of the mind. So these intrinsic qualities to sum up are knowledge, love, and power. These three qualities. Depending on how developed these qualities are within each individual, how developed, how expanded, then we see in individuals, we see differences in individuals, how positive and wholesome someone's conduct is, how developed they are as a person, to the extent of all

the different types of sentient beings in samsara to the enlightened Buddhas and bodhisattvas.我说的东西是英语, 人生的事物是有多大, 要多多的, 这就是神经上说的, 什么英语, 长处的事物, 什么有的 长处的事物, 做的事物, 人家的阿玛, 阿巴, 阿玛的做事物, 什么有的, 打架的事物, 人家的天使, 人家的天使, 人家的天使 这些都是我说的, 刚才说的, 周杰, 巴顿, 阿迪, 赖格, 南伯, 南来的天使 tātī nāshīn chī kī ngānsok kānsayasana chō chē pali tīng adīshā kā lāṅdru nālāyā tīsōng shāre tāmbū rāngi phāma tī katiñchīmbu yīmbā hákua tī phāma katiñchīmbu hákua yu chōne tī phāma shindu tī duwā ritu samchī kī tāng xā tāng chī wūlā sōkwa tāng yīdā kī lūsukī yu wī nā kāpsu yāng phāma katiñchīmbu yīmbā tī phāma katiñchīmbu yīmbā tī hákua yu yu chē su tā tāntā rāngā mi lūchī kī tō tāpi chūyatāng chāl jindā kī kālvā sāmbu chī wī nā kāpsu rāng chwe, raang chik bu sangki thongna, gopa thongna, dikhe mendo,

sam jindata tam chik tina sangki ka gopaan nabuchay nga prachao, nyambi ki sambatla changchubka sam, o yaa, jindag chik gyo la kye sewe, tina nyingche ta la shinshu kwa kye gare, nyingche ta kaan sing kye gare, nyingche ta dhidzo tam chik haku go mendo, tharwa tam chik kya gopaanidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidhidh samlo shi korgo wari. Dinshonya tene, chambada nying jege tene, tazhri, chambada nying jege shukri. Wati tene, tukang la ngang suki tene, tangshu di ngalang su, mi, tamche chigli chiglai na, chambada nying jege gogo wari. Chambada nying jege chung sabi je su, chukki shi di tingto wari. Changshu kisemikishin chukuna, chukki shi di tingto wari. Ndu kama tene, tamche ge, tanggo tene, nying jege sakeng tila pe, zaachinpo tsukoo jujire nyingche diya maa si nyingche niyo re

nyingche chik diya tani tong nyingche dan derwi ki nyingche diya nyingche diya pe sang maa re san nirang tui ichi ki loo san yo maa re di maa imbi ki tong nyingche kashi diya rang buki buduk imbi ki nyingche tanga rang ki phamma imbi ki nyingche tanga tindak ki nyingche juare di nyingche diya tetsam ki nyingche kaansha sanataa yang taqwa si maa yinpeke nyingche tanga, tindak nyingche chore. Di nyingche di tetsamke nyingche kaanshe zanaa taa yangtapache maare. Di dangi rituq tamche la nyingche yaa mara rangi jasa nyesha nyingche yinsegwaare. Di dangi ngaa rangso nyingche zi nangla taa nyingche seyakore te nyingche yangtapache maare. Nyingche zi kanya chomik nyingche goare, sudayaan tinaa rangdaa shenye mlaa peke. Samchen tamche la chomik nyingche chowan nyingche yangtapache.

mālāpīka, samcāyā támcāyā la chōmikāyā yīñcāyā yāngtāwā rē. O tēn yīntā, tā yīñcāyā di gōm cawé jēsū, o tēn rāng tūyō yīchikā lō mē pī tōn samcāyā la tēn yīñcāyā apu chī gōm nē. Tēn yī chōchitūpka yī na, tē tānta yīwa tōng yīchikā, tēn yī rāng shīngi lēyā wāng gārē. O tēn yīntā kāo, tēn yī tōng yī tā yīñcā yīñcā yīñcā, tā ngā tēr gāyā wā shiān dūzhū mīnukā, tā yā jī ma shiān dūzhū kāyā jīñ tīng tīng当时的家人都没有 东西人生生地生 这些人都说 东西人生生地生 这些人都说 东西人生生地生 这些人都说 东西人生生地生

这些人都说 东西人生生地生 这些人都说 东西人生生地生 ka chikila wasa, tongpa ta nyingche nyi ten song tu chuk song fa chuk, tawa tam chik yaluwa ya tere, tadung dhugu topyo ya tere, lam dhruja ten ya tong nyi ten nyingche song tu chuk pa lam gomba ina, lam tam chik ya taduk tere. Ti ti endu ka la, ta tam chik iti ten, tong nyi ten nyingche sik nyi ten, tongda kata hakwa che ne, ta gaya wapa she kyo, ta tsar sarmare, ti hakwa che ne, ti kya la nga pa kaa gomba kutu sik, ta karba kashi kira kula gomb gyab ten, ya de gomb sik nyi ten If you don't have compassion, you will be in a state of loss. If you don't have compassion, you will be in a state of loss. If you don't have compassion, you will be in a state of loss. If you don't have compassion, you will be in a state of loss. If you don't have compassion, you will be in a state of loss.

If you don't have compassion, you will be in a state of loss. If you don't have compassion, you will be in a state of loss. Compassion and emptiness are naturally present in all beings. By virtue of knowing this we can generate loving kindness compassion and bodhicitta towards ourselves and all beings all beings without exception in treatises like the way of the bodhisattva by shantideva and atisha's lamp of enlightenment it's taught that one should cultivate loving kindness and compassion by acknowledging that all mothers and all sentient beings in past lives have been one's mother.

For instance, in Atisha's Lamp of Enlightenment, he teaches seven progressive stages for developing the mind of enlightenment. And the first of these is to acknowledge that all sentient beings, no matter what state they might be in now, whether they be hungry ghosts or hell beings or animals or what have you, at some point in the past, they have been your mother in one of your previous rebirths. And at that time, they nurtured you with great love and kindness. So acknowledging that connection and acknowledging that kindness is the first step. Based on that understanding, one can then come to think that, okay, now I've obtained this precious human body, this extraordinarily fortunate situation.

I've met with the Dharma. I have the chance to pursue the path to enlightenment. But considering the kindness that all sentient beings have shown me in the past, it would be indecent to just pursue enlightenment for myself. So therefore, I will pursue enlightenment for the sake of all beings, not just myself. Yeah, and at the same time, we can feel compassion for all sentient beings, understanding that all sentient beings share the same fundamental wish for happiness and freedom from suffering, but through their ignorance, they don't know how to pursue that wish. Instead, they actually cultivate causes

for suffering and obstruct their own potential for happiness. So with that, we further engender compassion. In this way, we cultivate compassion, we increase our compassion. Equally, we do experience a natural compassion already. For instance, if you see your mother in pain, naturally a sense of compassion and care will well up inside you, right? So just naturally there without having to cultivate it. You'll immediately think, what can I do to help my mother? Can I take her to the doctor? What kind of medicine can I get her? So there's this natural loving kindness and compassion already. Once we establish and cultivate a stable foundation of loving kindness and compassion, then with that basis, basis we can cultivate bodhicitta, the wish to attain enlightenment

for all other sentient beings. It's for this reason that loving-kindness and compassion are so incredibly important and such precious qualities. That said, there are two different types of compassion we can talk about. First of all is compassion that is infused with an understanding of emptiness. It's this compassion that is pure and genuine. There's another type of compassion which is void of an understanding of emptiness. Compassion that is centered in self-interest, so to speak, a very biased and conditioned compassion that is not going to be genuine and pure. It's not going to be boundless. And the kind of compassion we're aiming for is an unconditional, unlimited, unbiased compassion. And that only comes when compassion is infused with an understanding of emptiness, infused or embraced with emptiness. void of emptiness cannot possibly be genuine, genuine in the sense of boundless and beyond self-interest. If compassion is united or conjoined with emptiness, it can become unconditional,

unlimited, as vast as space, vast and unimpeded as space. It's for this reason that we talk about emptiness and compassion together, that we need emptiness and compassion to go hand in hand, not separate from one another. At the same time, if we just have an understanding of emptiness but no compassion, that is also not the genuine approach. With emptiness, void of compassion, we'll fall into nihilism. The unity of emptiness and compassion is indispensable. There are quotations in scriptures by masters like the Mahasiddha Saraha that speak to this point again and again.

For instance, Saraha says, Emptiness without compassion will not bring one to enlightenment. Compassion without emptiness will not bring one to enlightenment. Therefore emptiness and compassion must be a unity. So this is the way we need to traverse the path, the unity of emptiness and compassion. And this is also the result, a natural unity of emptiness and compassion. Without these two qualities being cultivated together, enlightenment is simply not possible. With this, we've now covered the first of supposedly several topics we're going to

discuss, which is discussing the Vajra and bell in connection with loving-kindness and compassion. So now with the little bit of time we've got left, we will talk about meditation. So meditation means dhyan in Sanskrit, which means a one-pointed mind. ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത്ത് by means of freedom from thoughts? So, what do we mean by freedom from thoughts and how to go about that? I explained this in some degree of detail when teaching at Tibet House recently. I explained that one abandons five flaws by means of eight remedial factors and in that way develops nine stages of resting the mind. No time to go through these here, but those of you who are interested can listen to the recording. When we say resting in a one-pointed state of mind, what we mean in this context is a

one-pointed state of emptiness and compassion. These days, it seems everyone thinks meditation is just like one lump thing, or like the meditation of the Madhyamaka, of Mahamudra, of great perfection. It's all the same thing. It's just meditation. This is wrong. Non-Buddhists also have meditation, but their types of meditation are very different from Buddhist meditation. dāng tōngi gōm nās, chāngchū kī sāṃ tētā tōngi tēla nē kū tēyā gōm rēs. Tīla tā ngā sō pō nāng pa sāṃ kī kēchāla kānsi nā tōhrab jēbi tēngi njōn sēkir rēs. Chēnāng kī sāṃ nēpa tām chīla yuñ tēngi mānggō sharikyōr, sāṃ nēpa tāmla ngōshī sharikyōr, sāṃ nēpa tāmla kīpō yuñ gōr, sāṃ nēpa tāmla dāla dzunchūr mānggō dūp kū tētā yuñ gōr, tī sāṃ khuarangu yuñ tēngi kōyil lī tē yuñ gōr, kāng tēshengi yuñ gōr, wā tēki gyun sēngi yuñ gōr, tī kī tarwa tōg tōg kū mārē.

Tēyintu sāṃ nēpa tē kānsi tōngi kī ngāng nēpa, tōngi nyingchī kī ngāng nē tō nga yunguwa, diki tarwatopo toku maare. Di yin tui sem, nepate kaansaa tongnyi kaa ngaa ngaa, tongnyi nyingji kaa ngaa netuunayi, tarwatopo kare. Di tarwa ngaa di tola, chakyaa chimbukuu tani gongpaala netuunayi, di la gyoka sangi gaya. Di la zogwa chimbukuu biyuu tola netuunayi, di la saajigli uchilu sangi gaya. So di tindraa ki taa, rinpaa monggu yuwa, gomu sige, tindraa che, mikzum, dede dede, tamche gomu tamche jikwayi nangdaa wataa che, kaxaak di tshilurayi tangzala, de teadu uu ngaa, taa teyaa gomu ngaa. 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我地 咁我 still state of mind. But what do we mean by that? Well, in this case, we're talking about cultivating a state of bodhicitta, meaning compassion and emptiness. In the Buddhist tradition, this is called the samadhi that ascertains the nature of things, resting in one-pointed absorption in emptiness and compassion. Even just resting the mind in an ordinary, so to speak, state of stillness actually has enormous qualities or enormous potential.

Just by letting the mind remain still can develop the mind's natural qualities. It can blossom into certain types of clairvoyance, supernatural powers, also bring about a lot of happiness. But those qualities alone will not lead to liberation. So the point then being that what we need to meditate on, what we need to kind of rest our mind in, is emptiness and compassion. Through that, we can attain enlightenment. Through resting in emptiness and compassion, we can reach enlightenment. If we rest in the state of Mahamudra, then we can attain that state of enlightenment much, much faster. If we can rest the mind in the view of the great perfection, we can manifest enlightenment in a single life and single body. So these are the differences between many different types of meditation. These days it seems people

think meditation is simply sitting in a certain posture and being still, ringing a singing bowl and listening to the sound peacefully. That is not necessarily meditation and certainly meditation is not limited just to that. There is a sutra, a sutra Buddha taught called the King of Samadhi Sutras. It goes through many hundreds of different types of samadhi, different types of meditation. So, I won't say any more about this now. We simply don't have time. Yeah, we've already run over time. Those of you who are interested can listen to the recordings of various teachings I've given where I discuss these very points in much more detail. So you can listen to those. They're on YouTube and things.

We'll stop now. Thank you, Laura, so much for translating all this while. Ruche, thank you so much for filling the time so richly with these teachings, reminding us of our intrinsic Buddha nature. Good. Okay. Okay. Thank you all for joining.

Thank you. Thank you so much. That concludes this week's practice. To support the Rubin and this meditation series, we invite you to become a member at rubinmuseum.org membership and to stay up to date with the Rubin Museum's virtual and in-person offerings, sign up for a monthly newsletter at rubinmuseum.org slash enews. I am Tashi Chodron. Thank you so much for listening. Have a mindful day.