Extracted from the website of Association Bouddhiste Vajrayana en France and translated (「我」「生命」) into English:

‘I’   ‘Life’

Rinpoche discoursed on 14^th February, 1993
Rinpoche repeated it at the Vajrayana Association(France) in September, 1994
Uploaded to the Website on 24^th October, 2014 (after about 21 years)

Introduction
●	What is ‘I’? It is merely ‘a certain existing’ body at ‘some time’ but it has been identified as the same person frequently.
●	We will invariably leave some traces in our ‘life’, yet it is absolutely empty inside. It is only a lump of continuous movements and expression that neither you nor I can catch anything in hand.

Orthodoxy
1.	Similar to the narration in 【Vimalakirti Sutra】when various Maha Bodhisattva visited Upasaka Vimalakirti (a lay practitioner) to learn from him, there was nothing to talk about. Upasaka Vimalakirti said, “All of you’ve travelled a long distance to be here, I’ve to act under orders. Just as you‘ve come for cultivating dharma or paying a visit to me, I’d act obediently (to your wills).”
2.	In one’s life, one’s experience during daytime makes one produce the realm of dreams at night. As one is having thoughts in mind continuously when one is conscious, one will thereby keep on having the thoughts when one is asleep. For the same reason, when we are facing the arrival of death after going over all our days from the cradle to the grave, we are drawn into the next life according to the variety of karma and delusions we have had during our lifetime (this resembles our production of the realms of dreams at night).
3.	Having got used to wallowing in the six paths of existence when alive, one will enter into a corresponding path among the six according to which bad habit is more serious during one’s lifetime when one is reincarnated after death. Let’s make some analogies: as you are indulged in joy and pleasure with your wife, you will fall into the Animal Realm; your wife has done something wrong (like committing adultery) and you are so angry that you are filled with aversion. You hit her, injure her or even commit manslaughter. You will thus fall into the Hell Realm. If you are stingy, mean as well as harsh to your subordinates or employees, you will fall into the Hungry Ghost Realm. You donate with benevolence when seeing beggars, you will rise to the Deva Realm. Seeing people doing good deeds, making offerings to Guru as well as laughing and talking happily with Guru, you are jealous, you will fall into the Asura Realm. If your deeds are neither good nor bad, in other words, they are a mixture of good and evil deeds, you will remain in the Human Realm.
	Being a moment like this and another moment like that, one had been seething among the six paths of existence when alive and this made one’s consciousness gallop among them. Thus, when one’s life ends, one’s spirit will certainly enter one of the six paths.
4.	Some people especially those in modern times attend worship services and gatherings in churches not for the purpose of beseeching spiritual progress, but instead they are requesting social contact and social gathering, demanding enjoyment of ease and comfort (as there are facilities like swimming pool, audio-visual studio and music room etc.) as well as looking for opportunities of making friends with the opposite sex (aspiring to beautiful ladies) etc.
	Similarly, many people come to the Shrine not for the beseeching of spiritual progress, but rather they hope that the Shrine can organize lots of recreational activities like singing karaoke, going shopping, seeing movies and dining out altogether etc. Perhaps, one is looking for a girl whom suits one’s requirements to pursue or one is looking for a boy who can become one’s husband.
	However, the kind of happiness they are seeking is only anesthetic and temporary.
5.	Actually, most of one’s sufferings come from the scrambling for money, power and influence, status as well as reputation. All these are regarded as Civilization Disease in which the cause of the disease is the misinterpretation of the meaning of ‘civilization’.
	Human’s desires are of so many that naturally no one can have all their desires met. For example, if one is given money, one may not have power or status; when power and status are owned, one is unlikely to have reputation; with reputation, one does not necessarily marry a beautiful wife. When one is attacked by erotic feelings, it will bring about great distress and sufferings. Some men have neither girlfriends nor wives, but some others have a lot of them; similarly, there may be a woman who does not have any boyfriends, not even one, but the other woman has lots of admirers under her skirt just like a large group of ants gathers around some honey. In case when one’s desires cannot be fulfilled, one will produce hatred and complaints psychologically or physiologically without one’s notice because one cannot get what one wants.
	Hence, freedom that is indulgent and unrestrained (with no precepts) cannot bring any real happiness; on the contrary, it raises more pain and sufferings. Then it is necessary to carry out the cure (of the pain) from the origin of the sufferings.

Conclusion
How can we obtain the real happiness as well as the way to freedom (the path to freedom)?  Deeply deceived by ignorance, sentient beings are unfortunate to have lost their ways in their precious lives. From ‘getting lost to becoming blind’, they are sinking more and more deeply into the mire without their self-awareness.

To learn ‘relaxation’ is precisely to cultivate Samadhi (meditation). The Buddha has said that Samadhi cannot only settle the pain and sufferings, but also bring one towards the road of freedom, peace and bliss. Therefore, our Shrine has scheduled more time on meditation practice.