So first, in our daily life, even relating to ourselves, when we have compassion, times when we feel positive, more generosity, more sympathy or compassion towards others, there is more giving with that thought. When we are in, those times of life that we have this attitude, this type of attitude so there is less harm to others, we give less harm to others and we give more benefit towards others. And when in our normal life, when our attitude is more self-centered, more egocentric, more concerned of self than others, that time there's more anger, more desire, seeking happiness for self, the attachment clinging to one's own this life and more jealousy, so all these other problems, emotional problems, there are more and they rise easier and more harm to other beings.

So, and, the animal or person, friend or parents, friend, somebody who is very kind to oneself, somebody whom one like very much, just generally stranger, somebody who is very sick, somebody who is very poor, or wounded animal or something, so any object, particular being that one feel much compassion, because having some problem, sicknesses or something, so again to that person one, to that being whom one feel strong compassion, one doesn't give harm and one, what that attitude that compassion makes you to do is to help, to do something for that person, for that being, whatever you can, according what you understand, in regards what means benefit, what means help, what other person is needed, according to how much understanding one has, what capacity one has to help, so one try to help.

So the point that I am making here is if one has, so depending on the attitude, whether one's mind is in compassion or not, so then others receive harm or help like this. So, it's clear that if one's mind is in positive attitude, such as compassion, then what comes out is to help, to benefit something for the other being, at least, the lowest, the last thing, even the help, even the additional action, help, even that is not happening but at least there is no harm to that being. So that's what happens towards others with this positive attitude of compassion.

So same thing, when one doesn't give harm others, when one harms others, that itself is harming to oneself, whether one realizes that or not, that evolution, by harming others one is creating the cause of sufferings, problems for oneself. Whether one realizes the evolution of one's own happiness and one's own problems or not, however, that is the nature, like by planting poisonous seed, then comes poisonous stems and flowers and so forth. Then by planting medicinal seed, then you get medicinal plant, leaves or flowers or fruit. So that is nature. By planting medicinal seed, doesn't come out poisonous plant, poisonous leaves, poisonous flowers. By planting poisonous seed then comes medicinal plant and leaves and flower, fruit. That doesn't happen that way.

So, same thing, harming others that is creating the cause of problems that which will be experienced by oneself. And when one benefit others, when one is living in the determination or the vow to not harm others, that itself becomes help, for example, somebody start to shoot oneself, then something, you ask the person please do not do, then that person, however you say something and that person changes his mind, and then stops shooting. That person is not doing additional help, but that person has changed his mind and stopped shooting to oneself. So, that itself, that not giving harm, and that his mind decided to not shoot, to not harm, that itself become help to oneself. That itself become help because it helped to free from the fear, danger of the death, danger of the shortage of life, and it prolonged the life. So that person changing his mind, to not harm, changing the action, prolonged one's own life. So that person's not giving harm itself become help to oneself.

So however, so not harming others, helping others, itself, living in the vow to not harm others, living in the determination to not harm others, to benefit others, so this becomes creating the cause of happiness, which one experiences. So, in the reality, whether one realizes this, recognizes this evolution of the problems or evolution of the happiness of one's own, whether one realizes this way, however, when one stop giving harm to others, that time one is helping benefiting others, then, on top of the compassion, one does this additional benefit, so to those beings whom one feel compassion.

So now, even now, for example, even us here, some has more compassion, some has less, there is different, that we all have, there is some positive thought, attitude, even though one, at present even one does not feel compassion to every living being, whose mind is obscured, do not want suffering but experiencing suffering, want happiness but devoid of happiness, peace of mind. At the present time, even one does not feel compassion to everyone, to every living being, however, there is some sympathy, there is some positive attitude, some compassion to somebody or to some beings. When one meet, when one see.

So however, among us, someone has greater compassion, someone has middle, someone has even smaller, so there are different states of mind, different good heart, large and middle and small. So however, so then this also somebody who has much greater compassion than all of us, than what we have. However, in the world, [pause] so there are people who feel compassion to many other living beings, maybe not every living being, whose mind is obscured, but who feel compassion for so many, inconceivable suffering beings, feel compassion, but not to everyone whose mind is obscured. So there is somebody who has incredible compassion, much more extensive.

So then, even [pause], now similar reason, like that, there is somebody who has completed the mind training in the compassion, there is somebody whose mind is completed training in the compassion towards every being, whose compassion covers or embraces to every suffering being, to everyone whose mind has mistake, whose mind has obscuration. There is somebody whose compassion is fully developed, whose compassion embraces or covers to everyone whose mind has mistake, obscuration, not fully enlightened being. [pause]

And because, now, the compassion is not independent phenomenon. The compassion doesn't come from its own side, the compassion doesn't exist from its own side, compassion is not inherently existent, compassion is dependent arising, compassion exist by depending on cause and conditions. One feel compassion when one see animal who is wounded, by seeing that animal that is wounded, for example, from Ethiopia many children are starving or sick. So by seeing that, by seeing other beings sufferings, then the compassion arises. So, because the nature of the mind is not oneness with the mistakes, not oneness with the selfish attitude, the egocentric mind, the nature of the mind is not oneness with anger, the nature of the mind is not oneness with attachment, dissatisfied mind, the nature of the mind is not oneness with ignorance, the nature of the mind is not, like this, the nature of the mind is not oneness with the obscurations, the nature of the mind is pure, pure in the sense that it's not oneness, the mistake or the guilt is not mixed with the nature of our mind. The nature of our mind that which is, however, there are two natures, conventional or the nature of the all-obscuring, the conventional nature and the ultimate nature. The nature of the mind that which is true to the all-obscuring mind, the hallucinated mind. There's nature of mind which is true to the absolute wisdom, the wisdom realizing the ultimate nature of the mind. So there is ultimate nature of the mind which is true, which is perceived, which is true to the absolute wisdom, means the wisdom that which realizes absolute truth or the ultimate truth of the mind, the ultimate nature of the mind.

So however, the ultimate nature of the mind, that's what's called the clear light nature of the mind...

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...hallucinated mind. There's nature of the mind which is true to the absolute wisdom. To the pure wisdom. The wisdom realizing the ultimate nature of the mind. So there's ultimate nature of the mind which is true, which is perceived, which is true, to the absolute wisdom. Means the wisdom that which realizes absolute truth or the ultimate truth of the mind, the ultimate nature of the mind. So however, the ultimate nature of the mind so that is what's called clear light, nature of the mind, the clear light.

However, conventional nature or the ultimate nature of the mind, the nature of the mind is conventional or ultimate, the nature, whichever, the mistake, even we have mistakes, but it is not mixed with the nature. It is not oneness with the nature, even one feel guilty but guilt is not oneness with the natures. So, for example, the understanding the compassion how it is a dependent arising. So compassion arises because first of all, compassion is a dependent arising and how we, what makes possible to generate compassion and to develop compassion, what makes possible is first of all the very nature of the mind, the very nature of our mind is pure because it is not mixed with mistakes, with obscurations, with all these disturbing thoughts. The, that and these mistakes are temporary. These guilt are temporary. These mistakes are temporary. So same way, so same thing, whatever problem that we have it's temporary, it is not independent, it is not everlasting, it is not forever. It's temporary. So the true suffering is temporary, true cause of suffering is temporary.

However, so that, because the nature of the mind is like this, then that's the main reason, that's the first, that's the original, the reason.

Then, [pause] that the mind itself, generally, consciousness of the mind that itself is a dependent arising. Dependent on cause and conditions it exist. Same thing so the, now here we're talking about positive attitude, such as compassion, so the, because the nature of the mind, this clear light that which is pure because it's not oneness with the mistakes, obscurations or disturbing thoughts. And this is the one which gives, this has the potential why we can generate a positive, transform the mind into positive, such as compassion and able to develop.

So, then, condition, the object being, seeing suffering being, somebody who has problem. So due to this condition then the compassion arises. So dependent this cause and condition, then compassion arises. So wishing that sentient being to be free from problems and then even stronger compassion, then great compassion that you want, that oneself want to do something for that being, free that being from the sufferings. So, such this thought, such this positive thought, nature of the mind which is peaceful and that wishing other beings from the suffering and even, so such that to, to that thought then one's own mind labeled compassion. Such that, such characteristic of mind whose function is wishing other being to be free from the sufferings. So to that particular thought, with that function, then one's own mind labeled compassion. So, that's what compassion is. How the compassion, how we make up compassion is that. So it is a dependent arising. The compassion exists by depending on causes and conditions, by depending all these things then compassion exists. And that's how we can develop compassion.

So, because the very nature of our mind is pure, not oneness with guilt, not oneness with mistakes, even there are mistakes, even there are obscurations but temporary. So, not oneness with the nature of the mind. So therefore that is the main potential, so this is what is called the fully enlightened being's nature, the nature of the fully enlightened being or nature of the Buddha. So this mind, this nature of the mind is called Buddha nature or the fully enlightened being's nature. So this is the one that which gives all the hopes, that which gives all the possibilities, always gives all the hopes that we can obtain any happiness that we seek, that we can, whatever positive ways we want to develop our mind that we can develop. So everything comes from this, the nature of the mind.

So, some other lamas or some other practitioners, meditators, they also call this nature of the mind they call it Buddha. They call, completely free being, the fully enlightened being. Even though they are temporary, even though there are mistakes, even though you see mistakes, these things, but because the very nature of the mind is not oneness with the mistakes, the obscurations, all these distracting or disturbing thoughts. So some practitioners, other lamas or other meditators, practitioners, they regard then this nature of the mind as fully enlightened being, enlightened mind, completely free being, completely liberated from all the obscurations, mistakes of the mind.

However, because of this then we can train the mind, because of this we can train the mind in compassion, however we can develop the compassion, we can complete the compassion for all living beings. We can complete the compassion, we can complete the mind training in compassion for all beings.