[Short mandala, sang gye chö dang ….]
Rinpoche: Maybe there’s one question? If not, doesn’t matter. It’s okay. Huh? What?
[Inaudible comments from audience]
Rinpoche: Yes, go on, yes.
Student: Can I?
Rinpoche: Yes, you can.
Student: I just read it.
Rinpoche: Yes, please.
Student: What would happen if I retract my intention from the object of the mind? Would mind become aware of itself? And what would become of the sense of the mind? Would it be a space, since the space is empty, so would be my mind.
Rinpoche: This finished, the question? I think it’s clear the very first starting, the very first starting, when your mind is what?
Student: If I retract my intention from the object of the mind ….
Rinpoche: Uh?
[Audience member: Take away your ?consciousness, your mind ….]
Rinpoche: Like somebody, if your mind is taken away, attention somewhere else. Huh? If your mind is, if your attention is taken away, taken away, something that you wanted or that you don’t want? Taken away to something that you want or do not want? Huh?
Student: Would you like me to bring the question there, sir?
Rinpoche: No, no, no. It’s just I want to exercise with your question. Yes. So when your attention is taken away then what happens?
Student: Would the mind become aware of itself?
Rinpoche: Would the mind become aware of itself? Aware of itself?
Student: And what would be a sense of the mind? Would it be a space, empty? Since space is nothing, so could be my mind.
Rinpoche: Your question is very interesting. Very abstract, very …. Anyway, no, it has a good meaning.
I think as I mentioned yesterday, if you have remembrance with one object that you want to concentrate on, meditate on, then your attention is taken on another object and then if you have remembrance that time you’re supposed to concentrate on this object, meditate on this object, and there’s awareness that your mind is distracted to another object, then that awareness brings it back, that remembrance and the awareness, mind become distracted another object or about to be distracted, whichever, either way, so with the remembrance, awareness, with those two, with the support of those two, then possible that mind is aware of itself, can be said. Aware of itself. Aware of itself that it’s distracted, so you recognize what’s happened to the mind, what the mind is doing. The mind is aware of what the mind is doing.
Then, I wouldn’t say the mind is space. Mind is not space, but mind is formless. Mind is formless, no color, no shapes, but it’s not space. Mind is impermanent. Today’s mind is a continuation of, it exists depending on a cause, yesterday’s, continuation which exist yesterday that was the cause of today’s mind. And the present, similar, the present, this hour, this minute, this second’s mind is a production of the previous second’s, this minute’s mind is a production of previous minute and this hour mind is a production of the previous hour, so under the control of those causes, so therefore, our mind is nature of, is impermanent. It’s formless but which nature is clear and perceiving object, so which has that characteristic and function. Even it’s anger, attachment or whatever, so its nature is clear, perceiving object, so it’s like that, even it’s delusion.
This clear what I’m talking here is the conventional, nature is clear. There’s a clear light, nature of the mind clear light, that one is nature of the mind which is emptiness, the ultimate nature of the mind, that which is absolute truth, and the mind itself is conventional truth. So when it’s the clear light nature of the mind that’s the emptiness of the mind, the buddha nature, which gives us all the hopes in the life, which gives us all the hopes. It’s because of that then we can do everything. Because of that, clear light nature of the mind, so because of that then we can, even though that we have been suffering, reincarnating and suffering in samsara from beginningless rebirth, even though the continuation of our delusion has no beginning, but it can be ended, because of the clear light nature of mind, the buddha nature, that which is buddha nature, so we can eliminate the cause of suffering, the delusion and karma, because the mind is not oneness with the delusions, it’s temporarily obscured, so all the defilements are temporary, they’re not permanent, they are temporary, temporary defilements, so they can be, mind is not oneness with the defilements so they can be eliminated, and so that’s how can be, you can be liberated forever from the sufferings and there’s a possibility, that’s how liberation and by ceasing _____ defilements then can achieve full enlightenment. So because of the clear light nature of the mind, that which is buddha nature, so that gives up all the hopes.
So anyway, even though the suffering of samsara or the causes of the suffering of samsara, the delusions, even though the continuity of that has no beginning, but we can end. There’s a possibility to end because of the buddha nature. The mind is not oneness with the, mind is not oneness with the defilements. So like the sky, that clear sky temporarily obscured by fogginess, but due to another cause and conditions, wind and something, due to another cause and conditions that fogginess can be cleared away, that sky, sun shining, that clear sky, sun shining we can enjoy. So the mirror which is covered by dirt cannot reflect, but it has power, it has potential to reflect so there’s some dirt, mirror is not oneness with the dirt so therefore, due to other conditions, dusters and water, something, wash away the dust which covers, obstructs the ______ of the mirror and then it give, as it has the potential, it’s not oneness with dust, so it can give the reflection clear. So similar our mind is like that. So as it’s mentioned in the teachings that, the gong has, when the gong meets external condition, that stick that hits to that, so that’s like meeting the guru, the virtuous friend, who shows the path, so then by meeting the guru, the external condition, meeting the guru, like hitting the gong so revealing the path, giving teachings, then like beating the gong, same. Then with these external conditions and then the gong has potential to give the sound, so then sound comes. So similar, by meeting the external condition, the guru, and revealing teaching then practice, then from within one’s own mind, because there’s buddha nature, so realization come from within. [Background sounds of fireworks] So all these unbelievable, these incredible, these qualities of the mind, the realizations of the path that unbelievable, incredible ?thing what you can benefit, you can remove your defilements and you can remove numberless sentient beings’ defilements, liberate, bring to enlightenment. All those inconceivable qualities that arhats, bodhisattvas, that buddhas have, you can achieve. So those comes, all those skies of qualities come from buddha nature. So, that’s about it. Now, yeah….
Student: Does it make sense or it’s not right? When I make this question, today I ask the question, does it make sense or not?
Rinpoche: Good sense!
Student: Thank you very much.
Rinpoche: Very good sense. You are most welcome.
So try to go through the subject where we stopped yesterday. Yeah, think, The purpose of my life is to free all sentient beings from all the suffering and causes and bring to enlightenment. Therefore, I must achieve enlightenment, no matter how long, how many lifetimes, how many eons it takes time or no matter how difficult it is, so I’ll do it, I’ll achieve enlightenment, I’ll work for enlightenment to liberate numberless sentient beings from the oceans of samsaric suffering and bring them to enlightenment.
So, yesterday went over these verses, With remembrance, awareness and conscientiousness, always protect the doors of the senses. So it is mentioned by Kadampa Geshe Kharag Gomchung, Kadampa Geshe Kharag Gomchung advised like this, When the desire rises to engage the unrighteous activities, abstain, restrain, restrain or what? Restrain the body and speech moving towards that, going towards that, restrain from that. Restrain the body, speech, moving towards that unrighteous action, engaging in unrighteous action. [Tibetan] [More sounds of fireworks] So like that, Kharag Gomchung, there’s one or two pages, so at the end of every advice he has “ang,” this expression, ?gom shi ang, meditate this, ang, so there’s ang, so there’s many angs. After each advice there’s ang, so there’s how many angs, sixteen angs or something. After each verse, stanza, so then there’s advice, then this end up with ang, like asking to do, to practice.
Then it says, then I’ll read to the end. Then it says, after that it says, [Tibetan], so if you do that, means if you restrain from the, the body and speech moving towards the, moving or engaging in the unrighteous action, then the advantage what you get, special advantage, benefit you get, it says, it eliminates obstacles, yours and others, both. And then, [Tibetan] you receive common and supreme attainment, so that is the best what you get. So you need to understand that if you do that, if you restrain your body, speech, engaging in unrighteous actions then what special benefit, advantage, you get, so to reflect that, to think of that, it’s very important. So then it gives courage to you, so here courage, gives courage and then you’re happy. It gives courage, when you think of the advantage, all those special advantage, profit, in other words, profit, those special advantages what you get, when you think of that very important advantage, benefit, what you get, if you think of that then it gives courage and then you’re happy to restrain the body and speech engaging in unrighteous actions.
So, for example, that if by meditating, more you discover how this body is precious, qualified with eight freedoms and ten endowments and how this is so meaningful and difficult to find again, so that this is about one time and then, that and then especially the impermanence and death, nature of the life, impermanence and death, that the death can happen any time, not just that the death itself that it can happen any time but what happens after that, related with the karma, what happens after that, then, so in one day the good karma, the good, negative karma, so which one is more collected, even we are trying to practice, but more, because the mind is so uncontrolled, so the delusion arises like waterfall, like hailstorm, like showers of rain or hailstorm or like waterfall, so forcefully and so uncontrollably. So whether the karma created in one day is more negative karma and that from today or from birth, from beginningless rebirth, so those karmas which are created more are negative karma. So therefore, what, which rebirth, rebirth in the lower realms or rebirth in the higher realm, whether you take suffering, the body of the suffering transmigratory being or whether you take the body of the happy transmigratory being, so it’s defined, so that is up to the karma, defined by karma. Karma, so which karma is more collected, so it’s ?unpredictable.
So anyway, so then, until it is purified, until purified with the perfect powerful confession or actualize the path and cease, purify, so then otherwise, if the death happens now then rebirth in the lower realm. Then the most unbearable, how there’s no freedom to practice Dharma, then unbearable sufferings they have, so reflecting, meditating on those, anyway, discovering of those, more we discover, more one feel unbearable then, those then, how entire samsara, the human realm, desire, human realm, deva realm, those desire realms, then form and formless realm, the deva realm, besides desire realm, the form realm, formless realm, how all of these are in the nature of suffering, disgusting, the whole entire samsara, desire realm, form realm, even deva realm, the desire realm, form realm, formless realm, how all these are only in the nature of suffering, the most disgusting or very terrifying, to reincarnate again in these realms, so most disgusting or terrifying, like you don’t want to jump into the septic tank. You don’t want to jump into the septic tank, septic , where there’s all the interesting things. Smelly and there’s all these stuffs there, so you don’t want to get into that, you don’t want to jump into that, or you don’t want to jump into the very center of the hot red fire, you don’t want to jump into that. So, or that, where it’s full of poisonous snakes, you don’t want to jump there, in the middle of that, very terrifying. You don’t want even for a minute, second in that. So, every terrifying. So because of all the dangers, problems, what you would experience, so then there’s no slightest attraction to be in the middle, in the very center of the fire or inside the septic tank or where there’s poisonous snakes, nest, or like that. Because you know very clearly the sufferings, how it’s unpleasant, all that.
So desire realm, form realm, even deva realm, desire realm, form realm, formless realm, in the desire realm there’s suffering of pain, suffering of changes, the samsaric pleasures, which is suffering of changes, and pervasive compounding suffering, the aggregates under the control of karma and delusion, production of the impure cause, karma and delusion, and because of that, it is nature, that’s another meaning of pervasion. Then also because being under the control of karma and delusion so the aggregates are in nature of suffering, so that’s another pervasion. Then also it is contaminated seed of delusions, so that’s another meaning of pervasion. So because of the seed then delusion, because the seed is there then any time the problems can rise, mental and physical problems can rise from the seed, the delusion and the karma. So it compounds the suffering of this life, then also it produces delusion and then that produces karma, leaves, plants the seed, karmic seed on the consciousness, on the continuity of the sixth consciousness, the consciousness of the mind, and then that produces, then that karmic seed produces the future rebirth, future samsara. So these aggregates are pervasive compounding suffering so that compound this life suffering and future life suffering by producing the future rebirth. So this is the fundamental suffering of samsara. On this basis, these aggregates, on this basis then you suffer the suffering of pain, all these sufferings even the animal realizes, even they have aversion to that, even they have detachment to that, aversion to those sufferings, so the suffering of pain, even the animals do not want to suffer, like hot and cold, however, so forth, all these, all the things. So then, the temporary samsaric pleasure which comes from the pervasive compounding suffering, from that, from these aggregates, so that’s another, yeah, suffering of samsara. So desire realm is where you experience all these three sufferings. So then the human, deva realm.
Then the deva realm the form realm, then there’s no suffering pain but there’s, according to Geshe Sopa Rinpoche there’s the suffering of changes and, of course, pervasive compounding suffering is there, the aggregates is under the control of karma and delusion and, of course, in the nature of suffering, then also contaminated seed of delusions, so pervasive suffering.
Then the formless realm, they don’t have those two other sufferings but they have pervasive compounding suffering, their aggregates is nature of that. So therefore, also from there, when the karma finishes, you have to reincarnate in the hell, hungry ghost, animal, other realms, so we went through these, form and formless realm, desire realm, deva realm, desire realm, form realm, formless realm, we went through these numberless times. Numberless times, in the past. So it’s nothing new experience, even those higher samsaric realms.
So anyway, how this is so disgusting. [pause] We think, we human beings in the desire realm, we think, this desire realm the sense pleasures, we think they are so great and something real happiness, something so great, we think like that, but actually, because we could not see nature of suffering. But the form realm beings they think, they see, but they see the desire realm pleasure is totally disgusting. [Sound of door opening] Alle! Oh.
Only in the nature of suffering. So, through six, six, yeah, [Tibetan] six, comprehensions, but need to be checked, so six analyses, six comprehension, so [Tibetan] the comprehension analyzing individually, each characteristic analyzing individually, so that is looking first at the desire realm as nature of suffering, as it is only in the nature of suffering, those sense pleasures, all these sense pleasures, the pleasure of sleeping, pleasure of sex, pleasure of food, all these things, the human desire realm pleasures, all these things, so as it only in nature of suffering then you try to, you examine that, meditate on that, examine that, so you discover only in nature of suffering as it is. Then you compare the form realm, the very long life, more peace, there’s more peace, happiness, all that, so you compare then looking at that better realm, you look for, your attachment looks for that, seek for that. Then you see it’s only, our realm, the human realm, there’s only suffering and all these pleasures are just nature of suffering, you discover that through analysis. So then, however, you have to achieve shamatha, calm abiding meditation, then so that is the ?start, foundation. So that’s the preliminary, then you achieve the first level of firm contemplation, there’s four levels.
So when you achieve or you’re born there, form realm, then so how you see the desire realm, we’re in desire realm, so the human beings’ desire realm, no matter how much they believe so great but then who are in the form realm, who are on the first level of, there are four levels of firm contemplation, those who are on the first level, however, see the desire realm, how much we think our pleasures are so great, this and that, but they see total, they see completely disgusting. Completely disgusting. Could not find one single attraction for even one second. Total suffering, the whole pleasure, what we think is so great, but they see totally, only totally suffering. So it’s like so much problem of disease, so many problems the desire realm, our realm, this is what they see, so it’s like Africa or somewhere, very, very unhealthy place or very unhealthy and a lot of disease, a lot of contagious disease, a lot of people dying, famine and that a lot of disease, epidemic disease, so you have no attraction to be there even for one day or even a minute, then you will get these diseases or whatever. So like that, I’m just giving an example, so this is how they see even the human beings who have great wealth or who have, all those wealth and the pleasure, but this is without talking the meditator who entered in the path and who has renunciation of the whole entire samsara or the arya beings how they see, without talking that, this is just form realm, the gods, they see, the way we think, what human beings believe great pleasure, this is totally disgusting, only, yeah, so much suffering, so couldn’t find one single attraction.
So they go through these, all the comprehensions, comprehension of wish and then the [Tibetan], there’s another one but I don’t remember now. Anybody can remember? Huh? [Tibetan] So, there’s another stage after, then there’s another one stage after the [Tibetan], then after that, there’s another stage, I don’t remember. Then there you start to remove the delusion, the gross delusions, very gross delusions. But here actually the visible ones, so not removing the imprint, the seed, not that. So for that you need direct perception of emptiness and that, of course, depends on the beginning, having renunciation to whole entire samsara. So here doesn’t have that.
So, then after that, the [Tibetan], so because having removed those visible delusions then sometimes mind feels so happy, sometimes depressed, like that, [Tibetan]. Then, I think before that is [Tibetan], I think. Then the [Tibetan], then next [Tibetan], so this is about six, I think, don’t remember, left one somewhere. So [Tibetan], which is the last one. I think removed the first one, three gross ones, delusions, then middle one, then the next path remove the three middle ones, delusions, then the last one, three subtle ones, I think. But it’s all ?mig dulwa, the visible ones.
Then after, when these six comprehensions is done, so this is how you go to the form realm, from the desire realm. Then, from there, four levels of, firm contemplation, the four levels, then from that first, second one you go, so again compare, the second one is better, second one is better state, more, longer life, all this, more peace than the first one is more suffering, like that, you analyze. Then you go through the six comprehensions. Then you reach the second level. Then again you do analysis, that one is suffering nature and then third one is more peace and happiness. Then you’re attached to that, then seek for that. So through doing the meditation through the six comprehensions then you, after completing that you reached that. So you go then the fourth level. Then got bored even of the inner happiness derived from meditation, even got bored of that, then you seek for indifferent.
Then that’s how, then the form realm you look at in the nature of suffering, completely, total ?misery, then you look at better the formless realms. Then again through meditation, six apprehensions, analysis, then so the first one is limitless space. Then again, after you achieve that then again you look at that nature of suffering, which is only nature of suffering, which is only nature of suffering, then you look for, the limitless consciousness, so that one look, that second stage you look at better, that one better state. So then, with the attachment, so look at that better then, so you totally detached to the first one, limitless space. Then go through six apprehension, analysis, meditation, then you reach that one, limitless consciousness. Then when you achieve that then again look at that nature of suffering then next one is better, the nothingness. So you look for that. Then go through again these meditations, six analysis, then you achieve that, the nothingness state, nothingness. So then again when you reached that, then again look at that nature of suffering, you look at the tip of the samsara better, more peace, better. So then comparing to that one then you realize the state of nothingness, the real nothingness, only nature of suffering. Then, through the six apprehensions, six comprehensions! This is the meditation, then you achieve the tip of the samsara.
Then, after you achieve that, then there’s no higher samsaric realm to compare, to look at, to discover the tip of the samsara is only in the nature of suffering, something higher realm, next higher realm is more better, more peace, so there’s nothing to compare to, so now here what happens, you have total detachment, you have complete total detachment, desire realm pleasures, desire realm only in the nature of suffering and all the pleasures of the desire realm only in the nature of suffering, totally disgusting, completely awful, disgusting. What we think is great, it’s hallucinated, we are hallucination, anyway, like that. Desire realm pleasures totally disgusting. Then, now, also the form realm, all that happiness, only nature of suffering. And even the formless realm, the first, second, third, only in nature of suffering. So only thing that you don’t discover is the tip of the samsara is only in nature of suffering. You don’t discover because there’s no higher realm to compare to. So then the trouble is that, so you have totally renounced this desire realm, form realm, formless realm, the previous three, you have total renunciation, seeing everything as only suffering nature, except tip of samsara. So then after when that karma finishes to be in the tip of samsara then you have to be born again, you have to reincarnate again, so then you get reborn those lower realms of samsara.
But then sometimes, I think sometimes believing, those many visible delusions are removed so then believed as achieved liberation, then when that duration, when the karma finishes, then you see you have to be reborn again then the heresy rises, so then heresy rises, Oh, it’s not true, the liberation.
So however, when that karma finishes so they again reborn those realms. So that is because, now here the important point is here, you have to understand, because, that being that has the realization the renunciation of desire realm, form realm, even the three other previous realm of formless realm has renunciation, feeling total aversion, disgusting, could not find attraction even for one second there, but except the tip of the samsara, the last one. So because of that, didn’t have renunciation to that, so then they have to again, so therefore again reincarnate. The point is here, so then no renunciation to that realm, the last one, so then because of that again reincarnate. And also didn’t have the wisdom directly perceiving emptiness. So to stop reincarnating you have to cease the delusions, the cause of the delusions, the imprint, seed, the nature of, seed of delusion which is nature of imprint, you have to cease that. So that you need the wisdom directly perceiving emptiness, so it didn’t happen, so that’s why again reincarnate. So like that.
So anyway, so thinking this way can help some for renunciation, for the detachment.
So anyway, so however, how all the whole entire samsara is only in the nature of suffering and the samsaric pleasure how that is only in the nature of suffering so I think, so this [pause], I’ve lost what I’m talking about ….
So anyway, so this, reflecting this, mainly how samsara is nature of suffering, all this, yeah, how samsara is nature of suffering and how the pleasures, samsaric pleasures are only nature of suffering, that which is only nature of suffering, so all that, so discovering, meditating, through meditation, through analysis, like a scientist, so doing analysis how it is nature of suffering, meditation, doing analysis, then ______ meditation, analytical meditation, analyzing how it is nature of suffering, so that gives, here now, I remember, so that gives courage, courage to you, to be free from, aversion to those samsara, samsaric pleasures, aversion, discovering that nature of suffering, so it gives courage to you and wish to be free from this forever, so feeling so disgusting, wish to be free from all this, then particularly those things, samsaric pleasures that one was attached, so strong attached to, drawn to, so meditating on those, discovering how only nature of suffering. So anyway, so then you see, and also you see the benefits to achieve liberation, ultimate happiness forever. You are free from all the sufferings forever. Then, of course, there’s also great liberation, enlightenment. However, so then makes your mind so happy to restrain from engaging in negative karma, in unrighteous actions. Makes the mind so happy. More you see samsara in the nature of suffering, samsaric pleasures are nature of suffering, more you see, more you meditate, more you discover, as they’re only nature of suffering, and then more aversion generated then more strong wish to achieve liberation.
Then to take vows, to take ordination, to take vow, lay vows, the eight precepts or the five lay vows, then the monk, nun, the thirty-six vows or the 253 vows or however, so, so happy, so you don’t, when you take, so happy, and also when you are living in that, so happy mind, mind is so happy. You don’t feel, you do not feel you are prisoned, you don’t feel you are living in a prison. So anyway, so happy, more you discover, through meditation, analysis, like a scientist, more you do analysis how nature of suffering the samsara and samsaric pleasures, and the ones that you are kind of drawn to, attached to, so strong, those samsaric pleasures. So more you see they are suffering and more you have aversion, more you want to be free from that and achieve liberation, so stronger it is, then the means to achieve liberation, means to be free from this suffering, so then you, the very basic one, taking vow or living in the vow, the lay, there’s lay vows and the monk, nun, vows, so, so happy, because you know this is the path, you know this protects you. This is the foundation, fundamental protection for you and protect from delusions, from the negative karma, from all those sufferings of samsara, all these things.
So, strong thought to achieve liberation, to be free from these things, so stronger there is, then when you’re living in the vows, the mind is so happy. So it’s, not somebody forced you but coming your own heart, so happy, like, anyway, like somebody who is living in prison a long time, then somebody one day suddenly release you, one day suddenly you come to know that you’ll be liberated today or then somebody, suddenly you are released from prison how you will feel so happy, so like that, yeah, so this is, means knowing this is the way to get out of samsara. So day and night the mind is so happy, like, yeah, so like somebody who worked so hard, rest of the year then you got time to go vacation, on the snow mountains or the, vacation on the ice or vacation, how to say, anyway, doesn’t matter, I’m joking, anyway. Anyway, so you worked so hard then you have time for vacation, I mean, go somewhere. So anyway, skiing on the mountain or on the ice or skiing on the water, anyway, I’m joking, anyway. So you have vacation, a few days, so happy. So anyway, this is even much more happier, this, because you can achieve liberation or, attain the path and achieve liberation, remove the cause of the suffering, delusion and karma, and achieve liberation forever, so there’s no change, there’s no coming back into suffering.
So, what I’m saying? So therefore, you need to think of the shortcomings of, all the shortcomings, harm, this life and all the coming future lives and all the suffering, then it harms to others, so if you engage in these unrighteous actions with the body and speech. Then you think of all the benefits, eliminating, [a couple of words missed] says, eliminating obstacles of yourself and others, both, then achieve the attainments, general attainment, sublime attainment. So, similar, the Eight Verses of Thought Transformation that, the third stanza, [Tibetan] in all the conduct examine one’s own mind, mental continuum, then the minute when a delusion rises, as it endangers oneself, as it makes oneself evil and others evil, so the, for example, anger, one example, anger rises, when you get angry then also it causes others to get angry. Not only destroy your own merits, not only destroy your own liberation, your enlightenment, your liberation, by destroying the merits, so you destroy your enlightenment, liberation, not only day-to-day peace of mind, so and happiness of future lives you destroy. So not only that then when you get angry, then you also cause others to get angry to you, so upset and angry, then they also, it causes others, it destroys others also the enlightenment, the liberation, the happiness of future lives, and also the day-to-day peace of mind, so it endangers, it makes evil oneself and evil others, others also become evil. So besides oneself, other, many sentient beings become evil or endangers. So to create obstacle to achieve liberation, enlightenment, and create the cause, negative karma, to be reborn in the lower realms.
So it’s the same, here what Kharag Gomchung’s saying. Then there it says, the minute when delusion arises it makes evil oneself and others, then immediately [Tibetan] then I, so I will practice diligently, forcefully, avert it diligently or forcefully, diligently and forcefully. So, whatever delusion, attachment or whatever it is rises, then I will practice to avert it diligently and forcefully, so it means without delay even a second. So if you become late even a second then it destroys all your merits already, like in the Bodhicaryavatara, so if you get angry to a bodhisattva, then, who’s much higher, then you destroy the merits that have collected for one thousand eons, made, practice of morality, charity, so forth, all those things what you did for a thousand, during a thousand eons, then one second of anger destroy all those. So [Tibetan], having practiced charity and morality, so forth, for one thousand eons, so all those merits get destroyed [snaps fingers] by one time, one second anger rising. So, for example, if you delay, become delayed one second [snaps fingers] then already defeated you, destroyed your merits and destroyed your liberation, enlightenment.
So therefore, without delay even a second, avert, the minute when there’s danger to rise, avert forcefully, diligently or forcefully, yeah. ?Jin tab is forcefully and immediately.
So anyway, so that’s same. So how you’re going to avert without delay even a second, forcefully, then by two methods, method and wisdom, applying those meditations, lamrim meditations, however, it comes in method and wisdom, applying those. So just, without considering what meditation but just general, so like that. So here, restrain the body, speech and mind engaging in the unrighteous action, how to say, restrain the body and mind engaging, the body and mind moving or engaging unrighteous actions. Then talking about benefits, then if you do that then eliminate the obstacles of oneself and others. So this is same what the third stanza from the Eight Verses of Thought Transformation, that makes oneself evil and others evil, so it’s the same here. Obstacle here, eliminating obstacles of oneself and others, so that is engaging yourself in, controlled by delusion then engage in negative karma then also you cause others also to rise delusion, engage in negative karma, so that’s obstacle.
Then, you achieve the attainment, you achieve these common attainments and sublime, you achieve the common and sublime attainment. So the common is eight siddhis, so those. Sublime siddhi is the mahamudra realization, achieving enlightenment, those things. So here, thinking of the benefits if you restrain your body, speech and mind from engaging in immoral actions or unrighteous actions, so here what I’m saying is what gives courage is that thinking of these shortcomings then thinking of the benefits if you restrain from them what happens, what you get, so that’s extremely important.
So however, so if, so just a little bit expand from this point. Anyway, it says, the next one which says, Three times day and night, again and again, examine one’s own mental continuum, that part. That and from the Eight Verses, the third stanza, which is a very important subject, so just a little bit elaborate on that.
So anyway, that if you don’t attempt to stop, if you don’t apply meditation when the delusion arises, when there’s danger to arise delusion if you don’t apply meditation, if you don’t pacify, if you don’t control, if you don’t pacify, if you don’t defeat them, so if you always give the victory to the delusion and take the loss on yourself, always give the victory to the attachment, victory to anger, other delusions, and then take the loss on yourself, so if you don’t do Dharma practice, if you don’t, what it’s saying is if you don’t do Dharma practice, what happens, then what happens in the life, now and in the future what happens to you. So then the delusion increases, then it becomes more difficult. So it says in the sutra, so it says, so who likes to sleep, who is attached to sleep then [Tibetan], so then it makes the sleeping, the sleep increases, ?heavy and deeper, so then becomes very difficult, makes life very difficult. [Tibetan] Like that, who has great attachment to the alcohol, chang, same, then you become, then it makes you to drink more and more, so then it leads, it destroys your life and it creates so many difficulties. Even the normal or even the common jobs, works, you are unable to do, so it brings so many problems.
However, so it says, so then if you always let the delusion rise, yeah, giving the victory to the delusion, taking the loss on yourself, like that, always let yourself to be under, controlled by delusion, _______ ?day, tsunami of delusion, you let the tsunami of delusion happen on your life, in your mind. So however, so each time the attachment rises, it leaves a negative imprint back on the mental continuum, so then the imprint becomes heavier and heavier and heavier. Each time anger rises, if you don’t practice patience, each time anger rises, it leaves a negative imprint back on the mental continuum, so the heavier and heavier negative imprint. So that makes future lives very difficult, very difficult to practice Dharma, to avert or to abandon delusions, makes very difficult. So, similar then pride or another delusion. So, makes the future very difficult. So heavier the imprint, heavier negative imprint, then difficult to control the delusions.
So then ...