So here, this part of the verse, abandon well the sleep, drowsiness and laziness, so always attempt the perseverance. So always attempt the mind happy to practice Dharma, so talking here, just giving some idea how can be, of course it’s not saying to not sleep all night, it’s not saying that. As there’s sleeping yoga, so the, [pause] I heard that, anyway, His Holiness Chobgye Trichen Rinpoche, one hour or two hours sleep, something like that, then get up from sleep, two or three, something like that, two hours sleep. Sometimes maybe one hour, ?Rinpoche ?said. Initiation, daytime doing initiation, then doing all these initiations, then doing his own practice so many hours. And I think, yeah, many others, also His Holiness, I think, three o’clock or something. So 3:30, so Peljor-la, the attendant, offer tea, round that time, then begin practice. Of course, Compassion Buddha doesn’t need to practice, Buddha doesn’t need to practice.
So, as mentioned in Lam-rim Chen-mo that nighttime, the middle night do sleeping yoga, then very early morning then one wake up and do the practice. But my sleeping is the wrong time. But my sleeping is totally wrong time. Practice time I’m sleeping.
[Tibetan] “Always protect the door of the senses.” However, Geshe Wangchen, the translation, this is not just only translation, it’s more like explaining meaning. So the, protecting the body, speech and mind from negative actions, engaging in negative actions. However, “always protect the door of the senses with remembrance, awareness and conscientiousness. Day and night, three times,” so as mentioned already, three times daytime, three times nighttime, then “again and again always examine the mental continuum.”
So, what makes to attach to the object, I think that is, the object that you’re attached to, it came from your own mind, it didn’t come from the side of the object, it came from your mind, object to be attached to. One thing is, there is imprint left on the mind from the past, there’s imprint left on the mind. So the imprint projects that view, appearance, the object, appearance of the object. It’s projected by the imprint left on the, by the imprint which was left on the mental continuum from the past concept, from the past attachment, from the past concept. Past habituation. So, that object is something good, beautiful or something good and to, attached the pleasure having contact with that object. So thinking that is good, that person’s, for example, body, thinking that is good. So this is, this view of the object, appearance of the object, it came from your mind, it came from the imprint, projection by the imprint. So, your mind, there’s no such thing there, appearing from the side of the object. Your imprint projected and your mind, your concept made it, This is nice and it’s worth to be attached to. Imprint from the past, interpreted that object, [pause] from the male side, female body; from female side, male body. So actually it’s just a physical body, but the imprint, habituation of past imprint left on the mind interpreting it’s good. So it projected that, so then there’s this interpretation, then attachment comes. Then attachment clings on that.
So, there’s really nothing there, it’s just your own mind, it’s your own mind’s view, your own mind creation, you made up like that. Your own mind made up like that. So there are two things. So, how it comes from one’s own mind, it’s normally as I explain. One is the present your concept, came from, it’s a creation, that view is a creation of your present concept. Then other one is, the long run, from past karma. So it’s a vision of your past karma. The long-run evolution is, it’s a vision of your past karma. So, for example, you see that body or that object, or the person’s body, you have seen for many years, a long time, but suddenly one day, before you don’t see, before, you see that person’s body a long time, but there’s no attachment rising. Suddenly one day your view changed, how you see that person’s body, then your view changed. Something, you exaggerate, wonderful or beautiful or something, then, to that, which we exaggerate, object that we exaggerate like this, then the attachment rises to that, then one clings to that. So, that view, nice, beautiful, came from your this moment concept, that’s one thing, it’s a creation of your today, your concept today and this moment concept, the creation of that. It’s like a movie that projected in the screen from the film which is in the machine, with the electricity it’s projected on the movie screen. So exactly like that, so then attachment clinging.
The other thing is, the past karma, past karmic imprint. Seeing this is due to past karma. There’s a connection, there’s a relationship in the past with that being. [pause] So another example, even though the person not, in the view of other people, it’s ugly, but this one particular person, see very beautiful, so we can understand from this point of view. In the view of many other people this is totally ugly, but in the view of this person, see this most beautiful. So here, of course it’s to do with that person’s present concept, came from that, but there’s a long-run evolution also that. So that’s that person’s past karma. So the karma produced that view, so this particular person, even though in the view of other people, very ugly, but this particular person see beautiful, so, past karma projected. So now here, so you can see here nothing exist from the object’s side. So just purely your own mind, everything just came from your own mind, from past karma and present concept, how you interpret. So this is one important analysis, when there’s object of anger or attachment. So, very important analysis, there’s no really such a thing there, it’s just your own past karmic imprint, you have this view. Then, but we’re not aware of this, but believe it’s totally existing from its own side, object’s side. Then, worth to be attached to, attachment rises, clings on that. So, for example, this is what I normally tell, that, so there’s, so when you were childhood, when we were childhood, so when the teacher or parents was teaching you the alphabet, so first teacher writes on the blackboard the line, writes the letters, the first one is A, the first syllable is A, so the teacher writes the line like this, like that, on the blackboard and that time you, the child, just see the line, before you are introduced, you are taught, This is A, just the line. You don’t see, that time you don’t see that this is A, because you see just a line like this, you don’t see that this is A because you have no appearance that this is A. Why you don’t have appearance that this is A, because your mind hasn’t labeled yet this is A. Why your mind hasn’t labeled yet this is A, because you are not introduced yet by anybody this is A. So that’s why you see just the line like this. You have no view of A, that this is A. So, then somebody introduced you this is A, then by following to that, listening to that person’s, believing that person’s introduction, then your mind label A. Then your mind merely impute A and believe in that, believe in your label, one’s own mind imputed. Then after that, then there’s appearance, after that, as result, then there’s appearance this is A. After that then you see that this is A. So, until you see, to be able to see that this is A, there’s all this evolution has to take place. So now here, it’s very clear, here I’m using A, I’m not using body. So from that idea we should meditate, analyze, use that on the body. Any body or I mean whatever object of attachment. Same, anger. So here, this view of the A, appearance of A, it came from your mind. It’s a creation of your mind. Your mind labeled, by following somebody’s advice, what that person taught, and believing in that.
So you can see now, this A is labeled, the A what you see in your view is labeled by your mind, it came from your mind. It’s very clear. At the very beginning when you’re not introduced, you don’t see that this is A, you don’t have appearance that this is A, you haven’t made label yet by your mind this is A. So like this, all the phenomena, object of the sense of eye, all the form, color, everything what we see here, so all this what I see, what you see, everything, all this came from your mind labeling. It came from your mind.
Same, the sound what we hear, sound what we hear is what our mind merely imputed, what we see is what we, what our mind merely imputed, that’s what we say, that’s what it appears. And when we hear sound, it’s what our mind merely imputed, that one we hear. What sense of ear hears that is labeled, that is the base. Relating to that, then mind labels sound. Relating to that, your thought, your mind, labeled, made up the label, sound. So sound is merely imputed, sound is the label, the base is what the object of sense of ear hears, the phenomenon what the sense of ear hears. So that’s the base. So depending on the base, quality of the base, or whether it’s singing song or doing prayer or chanting prayer or music, so whether it’s good or bad, so depending on that then your mind label good chanting, bad chanting, good music, bad music, so like that, mind merely imputed. So here you can see the differences, label sound and the base of the sound.
So same, also the object what your tongue, sense of tongue, what you taste is something what your mind merely imputed, so what you taste is what your mind merely imputed, so you are tasting that. What is appearing to you is what your mind merely imputed. So everything, so same, what the sense of the body, object what is appearing, soft, rough, whatever, so good or bad, so it’s what is merely imputed by the mind. So that appeared the sense of the body, what is merely imputed. So, all the six, however, external object that the five sense objects, so all these what you experience, what you see, what you hear, what you smell, what you taste, tangible, so it’s all what your mind merely imputed and believed in that, mere appearance, and you see that. So therefore, came from one’s own mind. All this, it’s creation of one’s own mind. So what you see, what you hear, what you smell, what you taste, what you tangible, is what your mind merely imputed, that’s what you are seeing, hearing, smelling, taste.
So now here, by this analysis we can understand, the object of attachment, body, or whatever it is, there’s nothing there you see that your mind hasn’t labeled, that your mind not merely imputed, that didn’t come from your mind, that did not depend on your mind. So, same, the object of anger. Same thing the object of ignorance, the same thing. The nature is the same thing, it came from the mind. So, even though all the phenomena exist in mere name, merely imputed by mind, but appearing to us not merely labeled by mind. So, this ignorance, the view, so this view came from the ignorance, this view came from, creation of the ignorance. By leaving imprint on the mental continuum projected this one, decorated this one on the merely labeled phenomena. On the merely labeled phenomena, that which is empty of existing from their own side, so then this negative imprint projected, put all these hallucinations, covered this truly existent appearance all over, on the I, merely labeled I, merely labeled mind, body, merely labeled everything, hell, merely labeled enlightenment, merely labeled four noble truths, everything. Projected this truly existent appearance. So this is the view, now here, the view of ignorance came from your mind, came from negative imprint. So that is the basis of anger, that is the basis of attachment, so there’s all these hallucinations covered on the reality, the I, action, object, all the phenomena that exist in mere name, merely imputed by mind, then by the past ignorance, left negative imprint on the mental continuum, projected all this, decorated all this hallucination, made everything real, existing from its own side, not merely labeled by mind.
So now here, the body, so the real body in the sense of existing from its own side, not merely labeled by mind, in the view of the ignorance, you have that world. Then, exaggerate the beautiful, this is bad, this is beautiful, then after that, right after, after that, then attachment, anger. So, exaggerating to that object, beautiful, then attachment rises, clings on that. So there’s another hallucination. On the top of that there’s another hallucination. On top of that, exaggerate it’s beautiful, then attachment clings on that, rises and clings on that. Then, exaggerating this is bad, then on that hallucination, on that fundamental hallucination, truly existent appearance, so then anger rises to that, on that object. So, there’s double hallucination on that, then after this then, anger arises on that object. So in reality there’s no such thing there. That object of anger, ill will to hurt that object; the attachment that which, like oil going on the paper or cloth, so like the flies got into the candle wax or, however, cling on that, becomes so difficult to separate from. So, in reality, all this came from one’s own mind. There’s no such thing there, object, the anger, attachment, because this built on the top of the view of the ignorance, the truly existent appearance. So the foundation is totally hallucination, there’s no such thing there, there’s no such truly existent body, there’s no such thing, a real body in the sense existing from its own side. It’s totally empty. That one is totally empty, not even slightest of that, atom it exists. So all these are view of hallucinated mind, all these objects.
So therefore now here, it’s totally nonsense, it’s totally nonsense. Rising attachment, anger, totally nonsense, and ?existing there. So usually anger, attachment rises, when you think it came from your mind, the object, created your mind, the anger, attachment doesn’t rise. When you think there’s such a real thing, bad and good, and existing from its own side, only then the negative emotional thought rises. [pause]
So as Lama Tsongkhapa explained, referring to the Four Hundred Stanzas by Aryadeva, Lama Tsongkhapa explained that, On the nature that exaggerated by this ignorance, then exaggerated particularly beautiful and ugly. After that then attachment, anger, so forth, the delusions rises, and the way that these delusions, the way of apprehending the object can be eliminated by the reasoning, by the valid reasons, it can be eliminated.
So by meditating on emptiness, realizing emptiness, then the ignorance, while you are in equipoise meditation looking at it empty, seeing empty, then the ignorance cannot, because the opposite of wisdom so cannot exaggerate, at the same time the existing from its own side, the thought project the truly existent appearance. Also, can stop the anger, when one does that also one can stop the anger, attachment. Anger apprehending that is bad, so to harm, then attachment, clinging on that, can be stopped.
So the Aryadeva, says in the commentary of the Four Hundred Stanzas, the attachment so forth, also the attachment so forth, only in the nature, nature of the phenomena that it’s labeled by the ignorance, then particularly exaggerated beautiful and ugly. Because of that, it is not separately from the ignorance, it is dependent on the ignorance, ignorance is the only principal one.
So that’s what, Aryadeva, Lama Tsongkhapa quoted this explanation, the commentary of the Four Hundred Stanzas like that.
So, [pause] so the conclusion is, totally nonsense, no need, no worth, to rise attachment to that object or to rise anger to that object. So this is how, in this way then, this is one meditation, one very deep meditation how to protect the door of the senses, protect one’s own mind from delusion. Not only that, here, this way of meditating, by recognizing, by thinking the object of refutation, that truly existent phenomenon, by thinking that this is hallucination, exaggerated by the ignorance, so when you think this is hallucination, so then there’s no basis for any delusion to rise. So like atomic bomb to all the delusions. Even just by thinking this, the fundamental hallucination is hallucination.
The other thing is, yeah, anyway, I stop here.
[Dedication in Tibetan, short mandala]
Due to all the past, present...