the different realms is the difference in the density of their karma and obscurations. The less dense the karma, the closer to real experience. Compared to the ordinary samsaric sentient being, the meditative experience of a yogi is more real, more pure. But compared to that, the pure experience of a buddha is more real and more pure still.We need to dissolve impure deluded experience. Deluded experience comes from not knowing the nature of mind; it comes from unknowing, from being ignorant of the natural state. When not knowing our nature, we are sentient beings. Ignorance clears when knowing the natural state, the state of a buddha. While not knowing, there is the forming of karma and disturbing emotions. While knowing, karma and disturbing emotions are not formed. If, in the very moment of knowing innate nature and sustaining the continuity of that, you were to never stray again, then you would be a buddha.Buddhist philosophy has many splendid words to describe what happens. The Chittamatra, or mind-only school, presents a threefold classification of reality as the imaginary, the dependent and the absolute. In the Dzogchen teachings, ignorance is described as having three aspects: conceptual ignorance, coemergent ignorance and the single-nature ignorance. These are all very nice words. Basically, it is in the state of not knowing that confusion can take place. Not knowing our own essence is confusion. The essence of what thinks is dharmakaya. The thinking itself is not dharmakaya, but the identity of that which thinks is dharmakaya. Thinking is thought. Thinking is not the thought-free state. It is the identity of that which thinks that is thought-free.Whether we use the terms mind-essence, the primordially pure state of cutting through, original coemergent wisdom, or the Great Middle Way of definitive meaning, one point is true: at the moment of not being involved in thought, you spontaneously have arrived at the true view, automatically.There are two ways to approach the view. One is through scriptural statements and reasoning, and the other is through experience. The first way is called establishing the view through statement and reasoning. Although we want to train in Mahamudra or Dzogchen, still, without some feeling of certainty about the view obtained through studying and through our own reasoning, it is not that easy to be sure.It is sometimes possible to transmit or communicate the view without using any scriptural statements, but this requires that a totally qualified master possessing the nectar of learning, reflection and meditation meets with a qualified disciple who is receptive. There are three types of transmission. The first two, the mind transmission of buddhas and the symbolic transmission of the knowledge-holders, are like that. Mind transmission uses not even a single word or gesture, no sign. Yet, something is communicatedthe wisdom of realization is communicated and fully recognized. Symbolic transmission uses no more than a word or sentenceno explanations, just a gestureto point out the wisdom of realization and have it recognized. The third type is the hearing lineage, which uses a very brief spoken teaching. In these times we are in,