EP 136: Meditation: Training the Mind for Healing and Compassion | Mingyur Rinpoche

Welcome to Radical Responsibility, the podcast dedicated to ridding the world of blame and shame, where we explore the issues you care about from a unique perspective. 100% ownership for each and every circumstance we face in life, day in and day out. Hi, welcome to another episode of the Radical Responsibility podcast. My name is Fleab Mahler, your host for the podcast and I'm really excited today to be able to share with you and a conversation I had with the beloved best selling author, meditation teacher, spiritual teacher, Mingu Rimshe, author of In Love with the World, Joyful Wisdom and many best selling books, and just a beloved spiritual teacher for so many. And we had a great conversation and we talked about the importance of giving compassion as a way to encourage goodwill and kindness in others, about letting go of non acceptance to experience. That's an interesting way to talk about really embracing acceptance, like relating with reality as it is to create more harmony in our life. And you know, Mingy Rumche just has this rare ability to express the essence of.

The best of being a human being. And you know, his book In Love with the World is chronicles the fact that he left a relatively privileged situation as an incarnate lama living in a monastery and went out and wandered as a beggar for four years in India, literally on the streets on his own and almost died in the process. So really interesting conversation. I'm really excited to share it with you, so please enjoy. Welcome, Rinpoche.

Thank you.

Rin, I'm going to read a little bit of your bio to familiarize our audience with you and some of our audience will be familiar with some of what I'm going to share from the Tibetan Buddhist tradition. For others it will be new, but I think as we get into the interview, people will understand.

Good.

So Mingyur Rimche was born In Nepal in 1975, the youngest of four brothers, all esteemed lamas. His mother is Sonam Chudron, a descendant of two Tibetan kings, Song Sen Gampo and Trisung Detsun. His brothers are Chokinima Rimche, Sike Chokling Rinche and Sukhni Rinche. And his nephews are Pachok Rinche and the reincarnation of Dilgur Kansei Rimshe, one of the great lamas of the 20th century, who is known popularly as Kansei Yangtze Rinpoche. From the age of nine, his father, Toku Ujjun Rinpoche, one of the great Dzogen masters of the 20th century, taught in meditation, passing on to him the most essential instructions of the Dzochen and Mahamudra traditions. Gramshay also completed the traditional three year retreat and Shadra studies and received important Dzochen transmissions from another great Dzochen master, Neilshul Ken Rinpoche. Rinpoche oversees the Tergar Osoling Monastery founded by his father in Kathmandu, Nepal, as well as the Tergar Monastery that Rinpoche himself founded in Bogaya, India, where the Buddha attained enlightenment. In June 2011, Binga Rinpoche left his monastery in Bodh Gaya under the COVID of darkness, leaving behind a letter to set out about wandering as a wandering yogi, someone like a sadhu in India, wandering Siddik, and spent four years as a wandering yogi. And we're going to talk about that. So again, welcome Rinche.

Thank you.

So, Rinche, the name of this summit is the best year of your life. And it has a lot to do with reigniting our inspiration to really our inspiration and our motivation to really live our best lives, our best possible lives, and contribute and flourish as human beings. So this particular day is focused on spirituality and the spiritual journey. So I'm wondering how you might describe the spiritual dimension of our lives and how do we actually know if we're growing spiritually or not?

Yeah, for me.

So when I was young.

I learned meditation from my father. So then the meditation is the what my father said, the essence of spiritual practice and also essence of Buddha, Dharma. So my father said.

The key point for the meditation is to recognize who we are.

So when we recognize our true nature, our fundamental quality.

So that is the beginning of development, spiritual path.

So, you know, sometime my father told me about the ten finger examples. If somebody has ten qualities and nine positive, one negative, normally what we focus is one negative one and we exaggerate that one. But we deny the nine good qualities within us.

So the spiritual practice is to discover our potential, our true nature, our innate quality. So normally when I teach meditation, I taught about the essence of meditation is to recognize awareness. So what is awareness? Awareness meaning knowing or awareness meaning your mind. Awareness, meaning consciousness, that with us all the time. And that fundamental quality of that awareness is free, present, always there, open, kind. And there's a wisdom also. So I think when we more and more connected with the deeper quality of ourselves, then what happens? We will become more kind. There's sense of development, of love, awareness, wisdom, then of course the peace, joy, all this comes automatically. So sometime, you know, in the ancient stories in the Tibet or the spiritual gain, meaning you might have some kind of like supernatural power, you might have some kind of like special Capacity. And my father said these are not important. Nowadays everybody can fly if you have money.

So flying or knowing others mind or communicate, telepath connection, all these are not important. The important is we have become more kind, more compassionate, more develop love, peace, joy, wisdom. So that is the sign of spiritual practice.

So Rinpoche, that leads right into my next question. So your first two books, the Joy of Living and Joyful Wisdom, both address the possibility of experiencing joy through fully embracing our lives. Many of us have had a difficult time connecting with joy in these really difficult times with the COVID 19 pandemic, the existential threat of climate change that we're all facing, and really increasing.

Political and social instability all around the world. In fact, we might even feel somewhat guilty these days experiencing joy. So what can we do to sustain any sense of joy or freedom in these incredibly challenging times? And how does that also connect with actually opening to all the suffering that's present for so many?

Yeah, I think this is a really important question. So like when I was young, around.

I was 10 years old, I, I was in India, place called Shirabling Monastery. And one of the, my guru, Bajadara Thai Su Rinpoche was there. And then another my guru, he was my three year retreat teacher, Sahaji Rinpoche. So that time I'm not in the retreat yet, but I'm really curious about his style of teaching and ask a lot of question. And he's always talk about self liberation, self antidote, but I never get it. And one day morning I was taking shower and then a little some water got inside my ear.

And then whenever I move it make noise like that. So I try so many things to get rid of the water and use a lot of different tools. And then Saji Rinpoch said what are you doing? And I told him I want to get rid of small, the water got into my ear, I want to get rid of that. And he said use water. So antidote of water, use water. So I was, you know, a little bit shocked that little water go into my ear makes problem. If I put more water will be more problem. And he said try. So then I put more water into my ear and I did like that. And that water, you know, clean all the other water so no more.

So.

Then Sajita Rinpoch said the self antidote is the best antidote. If your friend, if your enemy become your friend, then you will have no enemy. If the robber become your bodyguard, then there will be no.

Danger for you. So the really important thing here is of Course nowadays we are having this pandemic and this, you know.

Affecting many, many people. Some of my friends, my.

Student, they all get this infected and this is too. And we have to accept that, we cannot deny that. But at the same time, I think really important is we really try to transform sometime. What we call obstacle become opportunity. So for me, during this pandemic, I learned a lot also I did retreat and I'm teaching from online and I having.

Making farm grow a lot of organic vegetables, did a lot of exercise and some lot of kind of like insight that if there's no pandemic, I will never have time for reflect all this. So it's a lot of, in a way, there's a lot of good things there and we have to see those things and special. I think important thing is if we try to help ourselves, that means we are helping others. So sometime we feel like joy, peace, happiness is only for ourselves. So sometimes feel bad about it, feel guilt about that. But actually if you have peace come joy in you and that automatically radiate. And you can help your friends, family, society. If in the world, if everybody try to transform themselves, then world become better place, isn't it? If everybody try to change the world, they don't want to change themselves, then world become chaotic. So I think these are really important kind of perspective through the meditation that even obstacles become opportunity.

Poison become medicine. This is the traditional analogy. So even we have this sadness, stress, lonely, depressed, or even physical pain, if we have solution. If you try to kind of find solution, great. If you cannot find solution, if you don't know solution, accept it. And then transform your emotion, transform your.

Suffering into awareness, love and compassion and wisdom.

I think what I hear you saying, and of course the Tibetan Buddhist tradition, of which you are a prominent spokesman in today's world and for your generation of teachers, compassion seems to be front and center all the time. It just seems to be one of the most important principles of the tradition. And what I hear you saying, it sounds like both self compassion, first of all, the compassion for oneself and compassion for others is inseparable. And that this compassion probably is the ground of experiencing some kind of joy to begin with.

Yes, yes, of course. So to practice compassion first important is to know yourself, what is your feeling, what you are looking for. So we all want to be happy. Every moment, every movement, every breath, every eyes blink is looking for happiness and to avoid problem suffering. So that is our fundamental nature. And we have the great qualities within ourselves and we have wonderful nature. So when you see this within others, then automatically there's a kind of like, feel, like we all are part of same family, same boat. So then there's a sense of sweetness, sense of lovable, sense of respect to yourself, to others. So that is the base of love and compassion and also cause of happiness and joy.

Well, as you were describing, Rinpoche, Holiness, the Dalai Lama has often said, what unites us all as human beings is our wish to be happy, that all human beings want to be happy. And really all of our actions are motivated by that, no matter how confused they may be. So it then seems to make sense that being attached to unhappiness is certainly not going to help others. Being attached to our own unhappiness, what I hear you saying, that's not going to be helpful to others.

Yes. And you can transform unhappiness as support for happiness with the meditation tradition. So that's what we call self antidote, self transformation.

Thank you, Rinpoche. So.

You.

Before you left to wander about in India, you were a best selling author, you had two best selling books, you were a prominent Tulku, well known here in the West. And I realize this is not at all the foundation of your life, but by conventional standards, you had a very successful life, a very successful career, and then you left it all and disappeared in the middle of the night from your monastery in Bulgaria, slipping out from under the watchful eye of your attendant and left a letter behind. And you set out homeless, without any money, wandering about in India, which is.

People may not. Some people may have visited India, some may have not. I haven't had the pleasure yet. I've been trying to get there for several years. But from everything I know, heading out into the wilds and streets and so forth of India with no money is quite a dangerous prospect. So.

I remember actually when Sultan Rinche, your brother, first announced it that you had basically disappeared. And I read that, I was just shocked. But I was also incredibly inspired. So from a conventional perspective, this seems a little crazy. I'm curious what really motivated you? I know you talk about this in your book, but perhaps for our audience who haven't yet read your book, could you say what possessed you to do this?

Yeah.

I wrote the book In Love with the World, and I discussed this very detailed in the book. So the main thing is what we call adding wood to the fire.

Meaning.

We learn meditation at the beginning with the same kind of safe place like when we make fire at the beginning, we make fire with a very protective, not much wind, with tiny grass and.

Good circumstances try, you know, then when the fire become bigger and bigger, then we can open, let wind come and then more woods, more woods better.

So.

When I was young, my mother used to read me about the life story of great.

Yogi in the Tibet Milareba and his life story, his wonders. He ended freely and practice meditation. So that is in my mind, you know, really deep rooted in my mind. Then of course I learned a lot of meditation style from Milareva, the great yogi lineage from Milareva. So I did three year retreat, which is very right circumstances, very safe place. And after finish that I always wanted to retreat. But like wandering retreat, but it's become delayed, delayed, delayed. So then 2011, I decided to left my monastery and then went to wandering retreat. But of course, as you mentioned at the beginning is very difficult in India. And in fact I got kind of like food poison and almost died. So in the last day, I lose my senses, cannot hear, cannot see, body become paralyzed. But my mind, I remain in the awareness and actually awareness become more clear, more present. Although everything I cannot see, I cannot hear. And there's a traditional, what we call the dissolution of element, like falling and also melt.

All this experience.

Like step by step, step by step. But at the same time awareness become more present.

More clear.

So in the end, there's no really a thought like now. Now when we think of something, there's image, there's a voice, and the mind is tiny in that moment. Mind is really no direction, no front, no back, no past, no present, future, not inside, not outside. So I was there like a few hours.

Then I come back.

So that experience was wonderful. And actually that's really kind of like for me helped me to go my meditation very deep. And also.

I learned about death and dying meditation. So I never experienced the dissolution, but when I experienced that dissolution, just like when the teaching says really amazing.

So Rincha, you do describe that quite thoroughly in your book In Love with the A Monk's Journey through the Bardos of Living and Dying, which tells the story of your whole journey and also gives profound teachings from your tradition. And that experience you had, which conventionally in the west might be called something like a near death experience, that you actually went into the stages of dying and then came back. And what you just described and what you described very clearly in a book sounds very much like a profound experience of realization. And yet you continue to wander for several more years. So I'm curious why, having had that experience, you stayed on your journey. And then secondly, I'm curious as what it was really like then to come back to the world.

So the whole idea about Wandering Retreat is to kind of like.

Face challenge, physical challenge, environment challenge, emotional challenge, and take it as part kind of transformation, like transform into awareness, love and compassion and wisdom. So in fact, everything becomes support for happiness and joy.

So.

After that, I continued travel like wandering style. And actually I learned a lot. And of course, I learned a lot about meditation. More deeper helps a lot to become more deeper. And at the same time, I learned a lot about life. You know, so before I was like. Normally I describe myself as like Dharma Prince. So I was, you know, born in a very nice family. And then I become kind of like Rinpoche. So everybody really respect wherever I go.

You know. And then I never stay without my attendant for a few, for even a day. So it's a really amazing experience going alone.

By myself. So I learned a lot about life. And at the same time, also it really.

Helped me about kind of like out of box, the normal cocoon, normal zone, cook the bubble. So when we go out of that, actually it's really free, but at the beginning is scary.

So rinse. You said you were inspired by the great Tibetan yogi Milarepa, who spent most of his life wandering as well. It also certain brings up the story of the historical Buddha, Shakyamuni Buddha, who also grew up in very princely, protected surroundings, but decided to leave and wander about. I'm curious if you were also inspired by that story. I would imagine.

I mean, the Wandering retreat is there in the Tibetan kind of like tradition. There was many masters, not only Malaya, but of course. And one of them I teach, he did wandering retreat for three years. He lost in India, northern part of India with Darjeeling and.

Around that area. So, yes, I inspire from special from yogi Kanraba, I think.

And Rimshe, you've been very transparent about suffering from anxiety in certain ways throughout your life and growing up. And normally someone who suffers from anxiety, they wouldn't think the antidote is to go out and wander homeless as a yogi for four years. And I'm curious as to how that impacted your experience, because I'm sure many in our audience do suffer from anxiety either from time to time or maybe in an abiding way and because it's so common in our human condition today. So I'm curious as to how this experience.

Did it help your experience with anxiety?

Yeah, for me, I had anxiety when I was 8, 9 years old, and then I learned meditation when I was young. Really learn meditation from when I was nine years old. But I try to fight with the anxiety.

Why I learned meditation, try to get rid of anxiety. And sometime anxiety become too strong. I give up. So lazy. Sometime, sometime overwhelmed is kind of like lose hope. But sometime, you know, we all up and down. So it goes on and on and off with me until when I was 13 years old. So that time I was in the retreat. I thought the retreat is really helped me. First month in the retreat is great. Then panic come back, become very strong. And I want to leave my retreat. But I feel shy because I told everybody although I'm young, I can do retreat. I told my friends in that time, friend is very important, right? I don't want to lose face with my friends.

But if I want to stay in the retreat.

Panic, you know, I have to stay more than two years. So in the end I really decided to welcome the panic. Then I really apply the self antidote, self transformation style of meditation. In the end, panic really become my friend. When the panic comes, all the symptoms are there. Like the heart speed up tight around my neck. Get dizzy and feeling like sometimes falling, sometimes like having like heart attack. But my mind is quite happy. Especially a little bit feeling of kind of, how to say.

Exciting. There's excitement. Oh, now coming. Okay, my heart, what feeling sensation, headache. So there's a deeper level, very happy. And all this becomes support for my meditation. But symptoms still there.

And then in the end panic also gone. So normally what I said is when me and my panic become very good friend. Panic just left and I miss my friend.

But what I found is panic of the panic is stronger than panic. Aversion of panic, resist.

Wanting to get rid of panic, seeing panic as the problem. But when I change that, when I make really friends with the panic, then panic is okay. I can have panic. So once I had that experience, then I can practice with the other problems. Because life has full of problem, isn't it? The problem is international, universal. So I tried that. So rest of my retreat went very well.

Well, thank you very much for that, Rinpoche. I think that's one of the core teachings in the spiritual journey. That it's really our resistance, our non acceptance that creates more of our suffering. And really it's all about befriending our experience and embracing our experience as it is. So Rimshe, when you came back from wandering after four years wandering homeless in India, what was that like coming back to the world? Now I would imagine you're not quite in the busy, chaotic world. Like some of us, because you probably have a somewhat protected life as a Tibetan lama, and you spend maybe a lot of time in your monastery. I don't know. But still, I would imagine coming back to this busy world was quite a transition. And I wonder what that has been like for you.

Yeah, at the beginning, I arrived in Bodhikaya and in the monastery, and then I want to pack my bag and suddenly I see six arms around my back. What happened? So attendees, monks, they want to help me.

So.

But of course.

The important for me is whether you stay alone in the forest, in the mountain, or stay in the city with the busy, important, discontinued practice. So that deeper level.

There is the awareness.

Love and compassion and wisdom. These three things, our fundamental quality and the service level. There's a lot of up and down, sometime up, sometime down, but up, of course, wonderful. But down we learn more, actually, we grow more. So I try to keep that in my mind. So for me, almost like my life dedicated with two things. One is teaching. I am really happy to teach and special. I received this great spiritual practice from the past and that really transformed my life. And I believe that really helps others. So I continue teaching. When I teach, I don't feel tired. And the second is I do my continued practice meditation time to time. I still do solitary retreat also.

So this seems to be the classic returning to the marketplace, the final stage. In the Xen oxerting pictures, or also from the Christian tradition, there's that expression attributed to Jesus to be in the world, but not of the world. I wonder if that how that resonates with you and how we might think of what it means to lead a spiritual life, to be engaged in the world, perhaps have careers and families and responsibilities and be fully engaged with the world, but somehow still be in the midst of a spiritual life so that we're not attached to that world in the conventional sense.

Yeah, that's an idea. And I try my best to practice that. So for us, in the traditional example, what we call the lotus flower is grow within the mud, but it's not mixed with the mud, is free from mud, the flower itself. So that is the kind of like how the compassion, love and compassion connect with the world, but at the same time, awareness, wisdom, we will not loss into that. So we can still help ourselves. Others.

Engage with that, but at the same time, be free.

Richard, I very much like what you said a minute ago, that your life now as a Buddhist teacher and your Bodhisattva activity of continuing to serve and bring the teachings that have so benefited your own life that you received from your father and other great masters. So you're bringing those back to the world. And actually when you engage in that work, you don't feel tired, you feel energized. Now, of course you still take care of yourself and do retreat, as you said. But some of us often feel in this quandary like if I give more, I'm going to be more empty or I'll be tired or you know, we're in this thing of being somehow measuring what I can give and can't give and that kind of equation. And it seems like somehow you've stepped out of that and continuing to serve that way actually brings you more energy and more joy.

Yeah, I think the special from mental level when I teach, also very happy and I get more energetic also. And of course when I do retreat alone, also get really energetic and peaceful non intervention about that. But the physical body, of course, we need to have balance, you know, sleep well and eat good, diet, healthy food, do some time, physical exercise. I think this is really important for.

Doesn'T matter who you are, to take care of your physical body.

So Rinshe, for those in our audience who perhaps feel they haven't given a lot of attention to the spiritual dimension of their life and would like to begin a spiritual path, or perhaps for those who just feel that dimension of their life is kind of on hold or has plateaued somewhat or something. So what would you encourage people to do who want to actually sort of really begin a spiritual path or really honor that dimension of their life more? Where should they begin?

I think try to begin with connecting with awareness.

So there's awareness and love and compassion and wisdom, the three innate qualities of ourselves. And that is the really meaning of spiritual.

Practice, to connect with that.

So Rumshe, how do we do that?

Yeah, maybe I will mention a little bit about the meditation technique, how to connect with that spiritual part of our awareness. So awareness, meaning knowing. So now you can see me, right? So that is awareness. You can hear me. There is awareness. So awareness, meaning knows what we are thinking, what we are feeling, what we are doing, what we are.

Experiencing. So that is awareness. Very simple, very easy. As long as if you are not unconscious, you have awareness. As long as if you are not zombie, you have awareness. So always present here. So normally what we call awareness is like sky. It is free, present, pure, calm. But then what we have, we have thought, emotion, feeling, memory, perception. These are what we call cloud in the sky. Sometime sky is full of cloud and Storm like hurricane or tornado. Sometimes sky really nice with rainbows, beautiful cloud or blue sky with sun shining. But doesn't matter what happened. The nature of sky cannot be polluted, cannot be changed by the cloud. So really important to connect with our inner sky, which is awareness. So how to connect that at the beginning, very difficult to connect with the awareness itself. So we need to have our object.

So there are many different style of spiritual path.

And especially in the meditation, sometimes what we call object oriented style of meditation. Subject oriented style of meditation. Object oriented, meaning the object of meditation is important. But my lineage is what we call subject. Subject, meaning the awareness. Awareness is important. Object doesn't matter. Everything can be support for meditation. You can meditate everywhere, anytime, with anything, under any circumstances. But we have to learn step by step. So first we can use breath. So let me ask you a question. How many of you breathing right now? Raise your hand.

Of course you are breathing right now, isn't it? So that is the breathing meditation finish very easy. So actually when you know your breathing and that is you are trying to connect with the awareness, you already connected with awareness. So very simple. Just keep your spine loosely straight and not too tight. Relax. And you can maybe close your eyes also. And just simply to be aware of your breath. Be with your breath. Shallow breath, deep breath, peaceful breath.

Painful breath, doesn't matter. So just.

Be with your breath. Breathing in.

Breathing out.

Breathing in.

Breathing out. And then when you be with your breath, there's a lot of thought. Emotion may come.

Let them come.

Sometime I make joke. Maybe pizza will come. Doesn't matter. One pizza, two pizza, even 10 pizza comes, let them come. Important is.

Check whether you still remember your breath or not.

If you still remember your breath, all these pieces.

Are okay to come, allow to come.

So there's such openness, acceptance.

Allowness, allowing. Not just pizza.

Happy, not happy, right? Wrong.

Mistake, correct, doesn't matter. As long as if you still remember your breath, everything's okay.

Yeah. So very simple, that's all. So when we do that, there are three things here. So what we call the sense of presentness.

You.

You are being with the breath. So that's the first one. Second. What we call not meditation, meaning you are not trying to do anything. You are just being with the breath. So don't care about your right, doing right, doing wrong. Okay? Not okay. So that is the beginning of.

Forgiveness, compassion, self compassion, openness. The second thing very important. And number three.

What we call you are not try to block anything. So the important for us. Try to resist, try to block. So what we call aversion that makes we are not happy actually. So awareness is always with us.

Right is in awareness, wrong is awareness. So no need to block anything. Everything is in the awareness. Beautiful cloud is in the sky, ugly cloud is also in the sky. So therefore everything is okay. So you can let go of this aversion. So then eventually the awareness become more salience, more clear. So then what we call the lasting happiness really.

Born within yourself.

And Rimshe, for someone to be able to develop a meditation practice like this and practice in the way you just so wonderfully described for us, what does that take? I mean, we're all living such modern lives. Can somebody do that in 10 minutes a day? Does that help or do they need to spend hours? I mean, you rent someone who goes in a deep retreat and many people have busy lives, they might feel, well, you know, I can't do all that spiritual work, I'm too busy. I'm a mother, I have children.

I think important is at the beginning, every day, ten hours. No, I'm just kidding.

So at the beginning, just a little bit, how much you can, so you can check with your willingness. Time, of course, sometimes what we call three breathing meditation. The beginning of the day will change the experience of that day. So even little bit is okay, but important is consistency. So maybe if you do five minutes every day, try to do every day five minutes of formal meditation session for 30 days. So once, if you can survive five minutes every day for 30 days, then you will have new habit. So this habit is really, really important. So then.

It will really transform yourself. So that is what I'm talking about. Formal meditation, then informal meditation. You can meditate everywhere, anytime with the baby, with the walk with your family, cooking, meeting, drinking, walking, anytime.

Thank you so much, Ramshay. So.

Our audience here and the best year of your life. We're really exploring how to, you know, sometimes as we go through our life and all the burden and the troubles of life, we begin sort of giving up on things and just settling, you know, kind of coping and settling. And part of the intention of this summit is to reignite our inspiration and motivation to really thrive as human beings in various dimensions. So, so we're exploring teachings on how to improve your physical health and well being, on how to develop your capacity to support yourself and your family, your financial health and livelihood, the quality of our relationships, creativity, many different things, as well as this spiritual dimension that we're focused on today. And so since that's sort of the overall exploration here, that we're doing this idea of what would it mean to live our best life and where we are right now with this pandemic and all the very serious problems we have in the world. I'm just wondering what might be some final message you'd like to leave us with from kind of your perspective and where we are today as human beings and what we could aspire to.

Yeah, I think for me the most important is letting go, but don't give up.

So letting go, meaning live, is like stock market. Go up and down, up and down, which is good.

When you do business in stock market, you can do business because it go up and down, it's flat. Then you cannot do any business. And also like wave of the ocean, go up and down, up and down. So people who go to the ocean, one part is to see the wave and play with the wave. But if you try to against the wave, then water go into your nose and the lung. But accept it and play with that is really wonderful. So accept that is important. But accepting doesn't mean give up. So don't give up. Try your best to learn from up and down, grow from up and down. And we all have, as I mentioned before, we all have great inner quality, sometimes what we call basic innate goodness. So we all have that by nature, fundamental level. We are amazing. Actually, we are more than what we believe. So we have all these potentials, qualities, as I mentioned before, love, compassion, wisdom, skill, capacity, a lot of those. So try our best to forward.

And transform and special, take everything as path of growth and learning, but at the same time.

Follow the flow of the nature. Accept the nature, accept the reality.

Thank you so much, Rinpoche. What an honor to have you as a guest for our summit. And really a personal honor for me to be able to have this conversation with you. So thank you so much for all you've offered. And thank you so much for all you continue to offer to the world through your students and to so many people who have read your books and continue to read your really profound books and experience that wisdom. And I really encourage our audience to continue to explore that. And especially your most recent book, In Love with the World. I love that title, In Love with the A Monk's Journey through the Borrows of Living and Dying. So thank you so much, Rinpoche.

Thank you. Thank you very much. And I'm very happy to be participate today. And all the best wishes for all of you.

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