so the, so basically, it’s like a septic tank, same, like that, so it’s like that. [pause] So anyway, one, that, this gas, whatever comes out from the body, such a terrible smell, comes down or up or whatever, so, that, being inside means dirty, so that’s, so the body dirty.
So, also, how you see the body, as I mentioned already some days ago, whatever you see, form, whatever you hear, smell, whatever, all these are something which came from your mind, all this: forms, sounds, smells, tastes, tangible objects, all this, object of senses, all this came from your mind. We talked about that, merely imputed, do you remember? First, by seeing the base, your mind imputed, merely imputed, believed in that, then appeared, then you see it. So, all these forms, sounds, smells, taste, all this, what senses contact, all this is not something that came from its own side; it came from your mind, everything.
So, everything came from your mind. How? Because what you is what your mind merely imputed, that one. So, you have to get that idea. What you see, hear, smell, everything, is something which your mind merely imputed, okay, so have to get that clear in your mind, okay. So I mentioned that quite a number of times, so, these last few days, so, very important subject.
So, now here, so here, the body, so, how you see is, there’s nothing, so, it’s purely something came from your mind, merely imputed by your mind, name, whether it’s beautiful, whatever it is, the hair, nose, whatever the body, whatever it is, it’s all, this and this, whatever name you put, it came from your mind, all the names came from your mind, your mind created. So believe in that, your mind created all this, your mind created, your mind merely imputed all this, and then believe in that, and then it appears back to you, what your mind imputed appeared back to you, then you see it.
So, here in this case, so it’s just your own mind creation, so there’s nothing to be attached. So therefore, there’s nothing to be attached, there’s nothing there to be attached to, because it’s just your own view, creation of your own mind. Before attachment arises, before attachment, because existing from its own side, exists from its, so something beautiful existing from its own side, everything is from its own side, nothing to do with your mind, never came from your mind, so everything is something real one, existing from its own side. So then, attachment arises, clings on that, so that, attachment arises, clings on that. So, before like this, okay, how that arises.
So now you think, the reality, how your view, your view, what you see, it came from your mind, by your mind making commentaries, giving those labels of this and that; this is beautiful, this is beautiful, the ears are beautiful, hair is beautiful, nose is beautiful, everything, your mind imputing with the belief, then what your mind merely imputed, appeared, then you see that. So totally it’s a creation of your mind. So basically, what you’re attached is, you’re attached to what your mind labeled, name what your mind labeled, so then, so you are attached to that, it basically it becomes like this, reality.
But of course your belief is, when attachment arises, you don’t think, This is imputed by my mind, you don’t think that way when the attachment arises. When the attachment arises, that something real one, on the basis of something real one existing from its own side, okay, then, something beautiful, something beautiful from there, then exaggerate that, then, attachment grasps on that, so like that. So the, so that is totally wrong, so that is total hallucination, there is no such thing there, total hallucination. What it is, is just what came from your mind, everything. So previous one is totally false.
So here, Lama Tsongkhapa said, [Tibetan]. So this is extremely important, this understanding, then you know how to meditate, then you see real reality, then you see all this attachment, ignorance, how it is wrong concept, then you come to realize how their views are totally false, then it can make you to really see the reality of the phenomena.
So what it’s saying, to put in English. So the ignorance exaggerates that this is truly existent. So everybody try to get this, to understand this today. The ignorance, this ignorance, [pause] I think didn’t mention the truly existent but I think means truly existent. In the nature, that this ignorance, in the nature of the ignorance exaggerated, okay, in the nature that the ignorance exaggerated, means, but I think you have to understand the meaning, otherwise, becomes complicated.
So, what is, so now we’re talking about the body, okay. So, there’s first you see the base, okay. So, then your mind labels, how the, the base, you see the base, then your mind labels, body, okay, your mind merely imputed body; you see the head and arms, whatever, all the things, the base, then your mind merely imputed ‘body,’ okay.
Then, what your mind merely imputed, ‘body,’ the next second appeared back to you, but here, the confusion, the mistake is that, it should appear merely imputed by mind. It is a mere imputation, but it doesn’t appear to you merely imputed by your mind, so your hallucinated mind, it appeared back not merely imputed by mind, totally, totally opposite to the reality, totally opposite, just second before merely imputed by your mind, but to our hallucinated mind, it appeared back, what you have merely imputed appeared back not merely imputed by mind, okay. So, that is because, I explained already before, that is because there’s a negative imprint on your mental continuum, left by past ignorance, concept of true existence, so this, right after your mind merely imputed the body, then, this ignorance, on that mere imputation, this ignorance projects there, truly existence, existing by nature, existing from its own side, okay. So then, so, I’m explaining why, why it appeared wrong, totally opposite, so this is the explanation, okay. For us, not for the buddha, for us. So, okay, and then, the next, then, so it appears truly, not merely labeled by mind, truly existing from its own side.
So then, your mind, let your mind hold on to this, this is a hundred percent true, okay. This hallucination is reality, do you understand? This hallucination, which is hallucination but doesn’t understand, so you let your mind hold that, this is completely true, so, which is false, then your mind believing that is true. That’s the biggest mistake in the life, this is the biggest mistake in our life.
What, why we didn’t achieve, why, so far, why we didn’t get liberated from oceans of samsaric suffering and cause—karma and delusion—is by this, so when you let your mind hold on to this as true, every time, every time when you do that, you’re creating ignorance. So with every object, I’m talking the body, but this means twenty-four hours, anything, this is how the mind is doing, with every single object that you see, everything like this. What I use example the body, everything today, twenty-four hours, what’s happening to you, what’s happening with your mind, okay, that’s very important. There’s so much things, but so subtle, it’s so subtle, same, so subtle, so, without explanation not easy to recognize, realize this very subtle point.
So, anyway, so now, so with every phenomena like this, forms, sounds, smells, tastes, everything, okay, it creates the hallucination, appears hallucination, then mind believes all this is real, true, okay. It’s hallucination but you don’t recognize, you don’t know, your mind just now merely labeled, no idea, okay, no idea at all, unknown completely.
So, like this, so you let your mind hold on to this, totally true, okay. So every time when we do this in daily life, today, every time when we let our mind do this, we create ignorance, so like this we have been creating ignorance not only from this morning, from birth, from beginningless rebirth, constantly we create ignorance, okay.
Now, on top of this, what ignorance believes it’s true, totally true, this body, okay. Now on top of this, then exaggerates, beautiful, okay. On top of this exaggerates, beautiful, then attachment arises, clinging on that, okay. Then becomes like when you put oil on the paper, can’t separate, so difficult to separate, when the oil gets on the paper, so like that, so, it becomes, so, suffering started, suffering, another suffering, one before, now, another suffering started, so, there’s pain, pain of attachment, pain, even there’s pain, when the attachment is so strong, you can see there’s pain, so difficult to separate from.
So, now, so also, then, look at it ugly, on the basis of the previous one, what, you let your mind hold on to this is true, okay, which is in reality, false, but true. So now, but appeared to your hallucinated mind, true, but reality it’s false, but appeared true; the reality is totally false, so, like the, your enemy, the thief or some enemy pretending to be your friend, pretending to be, so nice kind of, but actually he wants to kill you. Example like that.
So then, the other one is ugly, you see bad, ugly, exaggerate, then anger arises on that. Now here you can see, everything is built on the basis of the object of ignorance, which doesn’t exist there, which is not there at all, the truly existence, okay, everything is built on that, the object, so object of anger is on that, object of attachment is on that, built on the base of that. So, [Tibetan] ugly, beautiful, [Tibetan] the difference ugly and beautiful is, exaggerated on that, so then, [Tibetan] the anger and attachment arises.
Then the next one it says, [Tibetan] so this is very important. So now, Lama Tsongkhapa is saying, [Tibetan] so, [Tibetan] means this, so first, the ignorance, the, which believe that real, which is false which is totally false, but appeared something real, then believing that true. So, first the ignorance, okay, so first I maybe translate. [Tibetan] The objects of these wrong concepts, the way they apprehend, the objects which these wrong concepts, the way they apprehend, the way they believe, are, all this can be eliminated out, all this can be realized empty, all this can be realized, [Tibetan] so can be eliminated, can be, so meaning is, can be seen all these totally nonexistent, totally nonexistent, means you can realize, object of all these wrong concepts, first one is ignorance, second one is attachment, anger, all these, all the objects, you can realize all totally nonexistent, not there, you can realize.
Then from this experience, then gives total faith how, total confidence, total faith, you can definitely achieve liberation, that you can, from this, you get definite experience, full confidence, you can achieve liberation, can be totally free from the oceans of samsaric suffering and causes—delusion and karma—so you get total faith from this experience.
Then, Lama Tsongkhapa said this according to Aryadeva’s teaching, Four Hundred Stanzas, teaching, so, that I don’t remember.
So here, now, so it means, so object of attachment and anger, what they believe, doesn’t exist, it’s not there in reality, because, because it’s exaggeration, view of object and view of anger is exaggeration on the object of ignorance, on the object of ignorance, it’s built, that hallucination built on the object of ignorance, and object of ignorance is totally false, totally nonexistent.
So, therefore, object of ignorance, so then you have to get a clear idea of, first, about the ignorance, concept of true existence, so on that, clear idea of how that is false, totally nonexistent, okay, that, the body appears something real, from its own side, then, appeared to the hallucination, hallucinated mind, then, ignorance, then you let your mind believe it’s true, hundred percent, so that’s ignorance. So, that is total, in reality, that is totally nonexistent.
So therefore, now, so therefore, ignorance, anger, attachment, all these wrong concepts, wrong concept, superstitious, superstitious thought, there’s no such thing there. So that’s very important.
So, anyway, this is very important meditation, the real truth, the real truth in the life, real truth in the life, okay, so that.
So, anyway, so what’s the time? I see. [pause] But I think a few seconds passed.
So, to meditate precisely, exactly like this, what Lama Tsongkhapa explained in his philosophical teachings, so that’s, all this is reality, it’s very, very important. So you can do that with the, any object of attachment or anger.
So, anyway, [pause] it’s okay? Maybe next life you will be born with this , so might be fixed all the time. So you are born with it, so nobody has to fix, you’re just born with it. Anyway, I’m joking.
So, what I was saying, so the one thing you have to understand, I was trying to explain how, so it’s very important to meditate how the attachment is really, obscuring our mind to see the conventional nature of the phenomena, such as impermanence, those things…. Oh yeah, that’s right, I’m missing out, so I talked of the body, okay, now, so, while attachment is arising on the body, you don’t see, you don’t, it obscures the mind to see the nature of the body, dirty, okay. Then, makes the, it makes to think clean, total, so that’s wrong view, okay, wrong concept, okay. Then the, that which is dirty.
Then the then the sang de [tib] so the, which is suffering, but, attachment obscures to see the suffering as suffering, then, there’s wrong view, this is happiness, this is pleasure, then, real happiness, okay, and like that, and then the wrong concept believe in that. So the samsaric suffering, then you label, pleasure, okay, suffering you label, pleasure, then, believing the true happiness. So, attachment, when attachment arises, it’s like that, you have total wrong view and wrong concept, that which is suffering. So it obscures the mind to see suffering, okay. Then, that which is suffering, okay. Like the, the samsaric pleasure which is suffering of change, that one. So attachment covers, obscures to see suffering, then total wrong view, pleasure, and then, pleasure, true happiness, that concept, wrong concept.
Then, also, then, which is impermanent nature, then obscures to see impermanent. So then, that is, it is empty, it is empty of true existence, the body is empty of, it doesn’t have true existence, okay, it doesn’t have true existence, it doesn’t have existence from its own side, at all, so it’s not truly existent, okay; it’s empty of true existence. So, no self, self refer to truly existent, okay. So, that’s the reality, but attachment obscures, obscures your mind to see the reality of the body, so same with other phenomena.
So, if you don’t realize the nature of the object, conventional nature of the object, impermanence, which is impermanence, the dirty, and that which is, say, sang de dak, the feeling, suffering, okay, that which is suffering, then the empty of self, truly existent, okay. So without realizing this, conventional nature and ultimate nature of phenomena, without realizing this, and then you’re living your life with this hallucination: this is permanent, this is true happiness, and this is clean, and then the truly existent, real one existing from its own side, so, with this, you have all this hallucination, then all these wrong concepts, then you, then continuously you circle in samsara, continuously with these wrong concepts. Then you don’t get liberated from true suffering, true cause of suffering, you don’t get to actualize the true path, so then you don’t achieve cessation of suffering, like that, at all, then how can you liberate other sentient beings, enlighten? No way.
So, Nagarjuna explained to, [Tibetan] seems I’ve forgotten the last verse. So, to equalize these four desirable objects, four undesirable, so then, equalize, so that, so when you are able to equalize these, so, that means without attachment to this, by meditating on impermanence and death, those, so forth, those meditations, then, by achieving realization, then, you don’t have attachment to this. So these four desirable, four undesirable, so it’s equalized to your mind. So that’s the, so when you have that realization, so that’s kind of best quality, the best quality of Dharma practitioner, that, like that.
So I mentioned two people, one, this one always criticize, this one always praise, always help, always kind of, whatever attachment, what ego, they didn’t want to hear, then this one, what your attachment, what your ego wants to hear, so you see like that, okay. So now here, so you, for example if you use equilibrium thought, equilibrium meditation, one way, so, to not get angry, to not get attached to this, so by using equilibrium, the reasons from the equilibrium meditation. So, this person, I mean, the other thing is this, the other thing is you know what this person, what your attachment, self-cherishing thought doesn’t like, this one, doesn’t want to hear, that’s it. It’s not that, it’s not harming to your compassion, it’s not harming to your loving kindness, it’s not harming to your wisdom, all your positive mind, patience, harming to your patience, it’s helping to your patience, all your positive, healthy minds, it doesn’t harm. It’s just only it harms only to your negative mind.
So, actually, so I mean, actually, without going through equilibrium meditation. So this person, actually, unbelievable kind, so unbelievable kind, so precious, kind, destroying, he’s helping destroy my ego, self-cherishing thought and the attachment, that’s never got destroyed from beginningless rebirth, that I have been suffering so much, from beginningless rebirth, unbelievable, didn’t achieve liberation, not only didn’t achieve enlightenment, but didn’t achieve even liberation from samsara for oneself. So this person is helping me to destroy, so the kindness of that person is like limitless sky, like that, so unbelievable, so that.
So, impossible to get angry, impossible, only to appreciate that person, you want to help, you want to thank that person, you want to help, you want to thank to that person, give, you want to offer gift to that person. Maybe even buy them a 5-star hotel or 6-star hotel. Anyway, I’m joking.
So, anyway, so, , like that. So then, then here, then this one, your attachment feeding, so, so you know, it’s, what the person’s doing. So therefore, you don’t get attached to that. By knowing, just simply by thinking, by knowing that, then you don’t get attached, so you are totally free. You’re not under the control of anger, you’re not under the control of desire, totally, you have inner peace and happiness, so you’re not defeated by anger, attachment, you’re not defeated, tortured by them, imprisoned by them, okay, so like that.
So, then the, now if you use equilibrium meditation, if your mind, the thing, this person is criticizing now, but this person, in the past, being friend, praised, this person has been friend in the past, not necessarily, past means past, if this is first time to meet, then, you met this person in past lives, friend and praised, did different, praised you. Then, so, also, future, praise, so you’re, naturally by thinking that, that, those reasons, which is true, and then the, your anger, doesn’t rise anger to that, and, also, this person does praise you now, but in the past, enemy, harmed, and also in the future, can do that, so, then _____ the attachment, you don’t get attachment, cut, the desire, anger, so like that.
And then, of course, the other thing is, using the renunciation, impermanence and death, thinking, “My life is nature of impermanence and death, and that death can happen even today, any moment death can happen to me,” so it doesn’t make sense, when you think that, part of renunciation, renounce the, renunciation of this life, by thinking the very important meditation, impermanence and death, death can happen even today, any moment. So when you think of death, impermanence, death can happen, then this person who criticizes or, it’s nothing, it’s nothing to you. And this person who praises, also nothing, nothing, so no anger, no attachment, free.
And then, of course, if you think, if you develop compassion to them, both of them, no way to get angry. Thinking how they are under the control of karma and delusions, and how they are suffering, all that, so again, then same thing, how they are looking for happiness but they are devoid of happiness, temporary happiness, then ultimate happiness, liberation from samsara, and enlightenment; they are devoid of those happiness. So meditating on loving kindness, then, you want to cause them to happiness, so they are also, when you use those meditations, so it doesn’t cause to get angry, and attachment, like that, and then especially ?develop bodhicitta, by thinking of their kindness, extensive kindness, as I mentioned yesterday, so extensive kindness, past, present, future, all the happiness you receive from them, then most precious, most kind ones. Then, after that thinking how they are suffering, so you want to liberate them from the suffering and cause them happiness, however, so, when you, to achieve, bring them to enlightenment. So, anyway, and therefore that to achieve enlightenment. However, when you generate bodhicitta, think, cherishing them, then, the anger, attachment doesn’t arise. So then, anger, attachment doesn’t arise, but you feel them in your heart, you don’t feel anger and attachment, you are free, but not only that, but then, you feel them in your heart, most close, you feel them in your heart, then they are in your heart, so then, not only cherishing, but also really you want to help them, the best.
So anyway, I’m just giving you an idea how different meditation can use, then there’s also emptiness, so it’s merely labeled I, I is empty, or think, merely labeled I, as long as you don’t think, as long as you don’t cling to this, during this time, there’s a real I in this body, as long as you are mindful there’s no such thing there, what exists is merely imputed, then, it doesn’t bother thinking that what this person said about you, doesn’t bother, so you are completely calm, completely calm.
Then, so, like that, when you meditate like that or think of them empty, so there’s so many meditations, the renunciation, bodhicitta, right view, however, then, the tantric meditations.
[Ven. Rene talks to Rinpoche about people being on precepts.]
Stop here, okay.
[The group offers up a mandala.]
Due to all the past, present, future merits collected by me, collected by others, may the bodhicitta be actualized within one’s heart, and in the hearts of all, in the heart of oneself, in one’s family members, in the hearts of all the students, all the benefactors, all those who sacrifice their lives to the organization, so many, to benefit for sentient beings, and those who rely upon me, whom I promised to pray, and in the hearts of all the sentient beings, without delay of even a second, and that which is generated, may it be increased, and in the hearts of all the leaders of this world, in the hearts of all the religious people, generate bodhicitta, okay. [pause]
Jang chhub sem chhog rin po chhe…..
Gye wa di yi….
So this morning you missed out drink, no drink, so, maybe have to visualize.
So thank you so much.
