Extracted from the website of Buddhist Vajrayana Charity Funds Association and translated (不要自滿) into English:

Do Not Be

Rinpoche gave this discourse on 3^rd September 1993
Uploaded to website on 24^th September 2014 (after about twenty-one years)

Introduction
1.	I have come across some elderly people who said that they had never seen dentists for so many years. Not long after they had said this, they broke carelessly their teeth while they were eating and finally needed to go to see the dentist.
2.	Someone once said that they never had any enemies and had always been very popular in the same career for over twenty years. Ultimately, not long afterwards, they were ‘stabbed in the back (gossiped about behind his/her back)’by others.
3.	Parents and seniors teach their juniors by saying ‘Don’t talk too smugly, otherwise there’ll be retribution’. We might have regarded these teachings from our seniors as superstitious, incoherent, interfering, long-winded, and even annoying. However, after careful consideration and analysis, we find that complacency reduces our alert mind, and this gives rise to disaster and misfortune. To say there is ‘retribution’ is not a threat, rather, it is to help us increase our sense of alertness. Hence, ‘complacency’ is an obstacle to a person's progress. The above is an example of world method; as for Dharma of spiritual world, it (complacency) will affect everyday cultivation practices, such as mantra recitation and meditation.
Contents
(A)
1.	Complacency is a type of arrogant mentality which affects the progress of cultivation for a practitioner.
2.	In the past, beginners of meditation could easily settle their delusion-filled minds as soon as they sat down because life was simple and their minds were pure. For modern people, daily life is bustling and sometimes when we sit to practise meditation, as we are ‘busy over nothing’, we become mentally disrupted, which leads to the formation of ‘mental distraction’.
3.	‘Mental distraction’ happens when you try to concentrate on the target of ‘restful mind’. If your mind shifts its focus to other targets and does not remain focussed on what target you should visualize, it means that you have been affected by ‘distraction’. For example, when you visualise Buddha Sakyamuni and your mind wanders to Avalokitesvara Bodhisattva or Tara, which although they may also be targets of visualisation, they are not the original target you should visualise at that moment. This reveals that your mind has been moved by distraction. Alternatively, it is when you visualise the seed word and your mind wanders to a scene of you walking down the street on that day.
4.	Distraction can be differentiated into broad or small ones:
	－	‘small distraction’ is when the mind slightly wanders to other objects but does not lose the target of the original visualisation.
	－	‘broad distraction’ is when the target of the original visualisation is lost.
(B)
1.	Another form of mind that follows with annoyance and trouble is ‘mental excitement’. This so called ‘mental excitement’ happens whilst you focus on visualization of a target, and the mind drifts to the things that you find joyful.
2.	For example, when you try hard to maintain a restful mind in visualising a Buddha statue, your mind recalls the memory of a candle-lit dinner with your boyfriend/girlfriend and other ‘pleasurable’ matters.  These matters are the fundamental key points that make you ‘happy to cling to’.
3.	‘Small mental excitement’ is when there is just a slight state of ‘happy to cling to’, and the focussed target of visualisation is not yet lost. Small mental excitement is not considered to interrupt the stream of mantra recitation or meditation, as it is similar to a small fish swimming here and there without disturbing the water.
4.	‘Broad mental excitement’ is when the initial visualised target vanishes completely, and that is one's mind is “totally” immersed into the objective of ‘happy to cling to’.
5.	Broad mental excitement also has stimulus-response, and can generate a ‘concentration’ state; however this is a ‘false correspondence’ and ‘Non-Right Meditation (Zen/Samadhi).’ One can also see a realm; this is called the realm of ‘illusion of psychic power’(幻化通靈) which makes one look at all matters to be even more ‘seemingly real yet false’.
Conclusion
How do we distinguish between the realms of ‘right’ and ‘wrong’ and the realms of ‘truth’ and ‘falsity’?  In actual fact, this is the difference between a ‘polluted mind’ and a ‘pure mind’.
1.	A pure mind is like a person coming across a mountain spring; feeling thirsty, one wants to drink the calm and peaceful water, as it is comparatively clear and pure.
2.	The water of a polluted mind is similar to a waterfall or a torrent of running water that is mixed with sludge and waste.
3.	One should know that the human mind does not have a moment of peace (modern people). How do we conquer the polluted mind, to filter the muddy water to clean water, with water never having any waves? As such, Buddha started spreading the spiritual mantra, to enable the separation of purity and impurity in the human mind by ‘power’ and ‘Dharma’. Although humans have already learned the mantras, they still cannot tell the difference between purity and impurity (in daily life, they do not differentiate black and white nor right and wrong). Moreover, when reciting the mantra, one fails to make any distinction (the distinction between silence and noise), and when practising meditation, the feeling of unwholesome meditation (micchā samādhi/邪定) appears. Hence, cultivators should carefully distinguish between purity and impurity, eradicate the polluted mind so as to achieve the pure mind.