Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 104-minute session from February 2017, Geshe Kyab teaches the practice of patience through verses 9–11 of the sixth chapter on patience from Śāntideva’s Bodhisattva’s Way of Life, using Gyaltsab Rinpoche’s commentary. He opens with a foundational commitment: when discomfort or anger arises, pledge not to let your mind be seized by it. The core insight—why be unhappy if a problem can be remedied, and why be unhappy if it cannot be remedied?—offers immediate practical guidance for navigating life’s inevitable setbacks. Geshe Kyab then addresses the root of angry reactivity: the eight worldly concerns (gain and loss, praise and blame, fame and disgrace, pleasure and pain). Real renunciation, he emphasizes, is not necessarily withdrawing from family and possessions, but gradually loosening attachment to these concerns through patience and tolerance. He concludes with an explanation of the first type of patience: willingly enduring natural suffering—not self-torture, but the realistic recognition that suffering pervades conditioned existence, which generates determination to seek liberation. The teaching emphasizes daily contemplation and mindfulness as tools to catch anger at its first moment, when it is weakest and easiest to subdue. A forty-minute Q&A follows, addressing calm abiding meditation, complaint-sharing, and right speech.
File metadata (for organising)
File: 2017 02 16.mp3
UUID: dc598beb-9f4f-4632-8b65-65e0cee14b6f
Teacher: Geshe Kyab
Collection: Thursday Patience (Geshe Kyab)
Date: 2017-02-16
Recorded at: Buddha House Adelaide
Duration: 104.6 minutes
Words: ~9,877
Good evening everyone. Let’s look at the page thirty four. I go for refuge until I am enlightened to the Buddha Dharma supreme assembly by the practice of giving and other perfections. May I become a Buddha to benefit all sentient beings. English.
May all sentient beings have happiness and causes of happiness. May all sentient beings be free from suffering and causes of suffering. May all sentient beings be inseparable from happiness that is free from suffering. May all sentient beings abide in equanimity, free from attachment for friends, hatred for the enemies. Reverently, I prostrate with my body, speech, mind.
I present the clouds of every type of offering I truly imagine. I declare all my negative actions accumulated since the beginning of this time. Rejoice in the merit of all holy and ordinary beings. Please remain until the end of cyclic existence. Turn the wheel of dharma, living beings.
I dedicate my own merits, those of all, to great enlightenment. There are one. Okay. Short model of three. This ground and the finest kumkuma flower adorned with Mount Meru, four continents, the sun and the moon.
Imagine this as a Buddha field and offer it. May all sentient beings enjoy this pure land. Mandala, please. Thank you. Now, please look at the textbook, Bodhisattva’s Way of Life, if you want to follow the text.
Today, I’m going to start from the chapter number nine. We are actually the chapter number six out of the ten, showing patience. So, now my point is the versus number nine. So we are going to start today. This first, I mean, this verses, yeah, it’s number nine.
Verse number nine is the main thing is the little commitment, you know, small commitment is that when something, some kind of a discomfort or the discontent, dissatisfaction, unhappiness arises. So at the moment, we need to take some commitment pledge that I will not let this mind take over by those discomfort or the unhappiness. Or the main thing is the anger he is talking about it. So it’s good to take a small commitment in this perspective. Doesn’t matter, here is the So that’s a Tibetan one.
So then no matter what happens in the textbook, no matter what happens, I shall never let it disrupt my good mood. Here good mood is the calm mind, peace mind. So that’s a good mood to consider here is calm and peace, stability mind. So no matter what happens, some kind of a little commitment, I will not let my mind disrupt by those other dissatisfaction or the unhappiness or whatever reason. But I will really going to be the kind of, you know, to pledge commitment I will going to do to protect my mind, practicing the patience and tolerance, something like that.
I shall never let it disturb my good mood. For if I have fallen, By the way, this book that the Tibetan one is, I’m using this one. This book is the Lama Tsongkhapa’s, one of the Lama Tsongkhapa’s principal — Lama Tsongkhapa has two disciples, you can see left and right. One of his principal disciple, Gyaltsab Rinpoche, Gyaltsab Rinpoche, who composed this book. So this is almost like every teacher uses this particular book to teach students.
Of course, then the teacher may add something more, commentaries and descriptions like that. Other than that, the main thing is we all use this book, which is very much profound. His Holiness and Dalai Lama also use the same book. Of course, when he teaches, then he goes more in details about all these texts. But I’m not talking about the texts.
Text is the Śāntideva, which is the great Indian master. I’m talking about the commentary of this book. Okay, so I’m using Gyaltsab Rinpoche’s commentary, the Lama Tsongkhapa’s main student. Why? Because if I am falling into foul mood, what I want will not come out and my constructive behavior will fall apart.
That’s true because we wish many things. We wish and also we want to do many things. We like to think many things, good things. But sometimes, if you’re not self confident, if yourself is very much discontent, dissatisfaction, unhappy, but then sometimes simple things are very difficult to do because of the mood. Your mind is totally in a different direction because of the discontent or dissatisfaction, especially the, you know, this anger takes over everything.
So then anger becomes more bossy and then you have no control. Even though you want it, you wish to do many, many good things, but because of the anger, everything just destroys. So which is the if you really want to practice to patience and to destroy the anger, these are the daily base it’s important to really bring into the practice, even though it’s very difficult to practice deeply all these texts, what Śāntideva mentioned, because of the we are ordinary human beings, we are not yet there, but at least we have all these textbooks and especially all these translations are so wonderful. Very clearly, sometimes some translations are much clearer in Tibetan. Tibetans are Tibetan sometimes we need to translate another Tibetan, Tibetan words or sometimes, you know.
But English translation, they translated very directly, beautifully, and this book was saying, you know, different translation, getting what I do not want. I’m sorry. Number nine. So come what may I will never harm. My cheerful happiness of mind, depression never brings me what I want.
My virtue will be ripe and merry by it. And this one is the whatever befalls me, I shall not disturb my mental joy. Here is the good mood, here is the mental joy. But the point is the same thing. For having been made unhappy, I shall not accomplish what I wish and my virtue will decline.
So that means smart people, good practitioners, small commitment. Okay? So don’t let when things happen, when things fall apart, don’t let the anger take over everything. So that means, as I mentioned before, I don’t know which class, we all get angry. We all get upset.
We feel this upsetness and angry. So at the point when you’re upset, when you are getting angry, that first moment, so that’s very much, you know, vigilante. So that point is the, if you do have a certain understanding of all this textbook, then the uh-oh, yes, something is coming now. So I must stop once. If I don’t, this anger and discomfort may grow.
This unhappiness may grow and eventually becomes very rough, wrathful sort of, you know, anger or hatred. So then, it’s very difficult to control it. So see, if you bring all these thoughts in the first time when anger starts. So that’s very smart. But sometimes, you know, we really miss that point.
We really miss it because then we only think one side, only negative. You know, it’s difficult sometimes. However, but if you do bring all this, whatever text mentioned and commentaries in daily base, if you really contemplate little, little, you know, even though it could be half an hour or something, I don’t know how much time you have, this will help you when anger starts. Oh, yes, I must stop now. See, it’s a little easier than those who could not practice or didn’t hear this kind of, this type of teachings.
Okay. So, for instance, this discontent or the dissatisfaction, unhappiness is totally the opposite of the happiness, isn’t it? These are totally the, I mean dissatisfaction, let’s say dissatisfaction and the discomforting things. All these are the very, very much opposite of happiness and the calm mind and peaceful mind. If you look at it very much deeply like this way.
So then now, which one is really, you know, should be adopted? What really we want? Really we want? Peaceful mind, calm mind, or something, this arrogant mind, or all this, how you say, the anger, you know. I think mostly we choose calm, calm mind.
So that’s why people do calm abiding meditation to calm oneself. Then we give people to do, before you do calm abiding, also do some breathing meditation, you know, half an hour or something. Then they do the actual calm abiding meditation, which is the wonderful meditation one can do. I don’t know when you will be going to be realizing calm abiding, but at least that meditation will help you to calm you, to, you know, stabilize you, which is very important. So that’s why calm abiding is the very basic meditation than any other meditation.
Reason why calm and peaceful mind is important. If your mind is not calm and not peaceful, then it’s very difficult. Then you are distraught. We are not talking about the big, big depression or the stress. Sometimes some people do that.
Those are the of course. But generally speaking, if your mind is distraught, then it’s very difficult to think even though simple, simple things are very difficult to do it because the mind is totally distraught. That’s why sometimes then people think, oh, maybe drinking alcohol may help them. They go to drink alcohol because alcohol may help them temporarily numb them. But after that poison is finished, it comes back the same thing again.
Same as like people do this drug, I think street drugs, things like that. And even though nowadays there are some prescription medication when people are very much hard at this difficult to maintain themselves, the doctor prescribed you the kind of bad drugs. And sometimes people are very much addicted. If they stop, then they go back again. So that’s why before you do take alcohol or all these poisons, if you really think and concentrate and focus, even though just this particular verse, of course there are plenty, but what I’m saying is this simple, I shouldn’t say simple, this particular verse, And if you try to contemplate, this will help you to numb yourself, you know, instead of drinking alcohol to numb yourself.
Okay? Moving on. Question is letter. Write down. We have half an hour question and answer, okay?
Just write down, note, You may have a very good question, I think. Just write down there, okay? Half an hour, then I will give you answer, okay? Good. Thank you.
Okay. Then now, the next one is the It’s on yeah. Battery is It’s on the batteries. Yeah. Battery is battery is getting down.
It’s blinking now. Yeah. No battery. Yeah, battery’s getting down, I think. Yes.
It’s good now. Yeah. Okay. Yes, this one is the So, this is the reason why we should be taking a small commitment then when you feel some kind of dissatisfaction or discomfort, so you will be practicing the patience. The reason why here is now the text says, versus number ten.
If it can be remedied, we get into a fall mode over something. And if it cannot be remedied, what helps is it to get into a foul mood over it, which is very, very powerful. Here is the why be unhappy? Another translation is why be unhappy about something if it can be remedied, And what is the use of being unhappy about something if it cannot be remedied? That is the very, very beautiful, know, good to memorize this text.
I think I did say this one time, memorize it, then it’s very true. This world or the six continents world we call Earth. So it’s also the part of the saṃsāra, which is the cyclic existence. Samsāra is the that’s a saṃsāra. We are in the saṃsāra, so one way or another, know, pain and suffering is there for us.
I’m not saying the pain and suffering cannot be ceased. What I’m saying is the pain and suffering is almost, you know, you cannot count it, so much pain and suffering. So, that point is the what is the best one can do? What is the best one can do when something happens in your life, when things fall apart in your life? Could be some kind of a sickness, could be some kind of difficulties, or could be family dispute, or could be in the office, if you work somewhere.
There are many, many problems. You can just name it. Sometimes it’s very difficult. But then sometimes what happened was when problem arises, issues arise, people instead thinking to solve the problem, people panic. They panic.
So this is exactly saying, don’t panic. Before you’re panicking, think about it carefully, how I can resolve this problem. Whatever you need to do, talk to people or go to somewhere, there are many, many things you can do. Then if you, after, when you search the solutions, when you find the solutions, then you solve the problem. You are happy, which is you don’t need to be sad or worried.
But then, after, if you couldn’t find any solution, for some reason, sometimes there is no solution. What can we do? Sometimes out of our hands, some of the things, then saying what can you do now? Why should be you sad? You try it, try to find the solutions, now you couldn’t find it, now you get over it.
Move on. Just accept it, then you have to move on. So that’s actually saying here is why be unhappy about something if it can be remedied. If you solve the problem, then that’s why you should be unhappy now. Why be unhappy about something if it can be remedied?
The second one is the and what is the use of being unhappy or sad or wariness or fearfulness about something if it cannot be remedied. If you cannot cure something, then why is the use of being unhappy? Something you can cure then wonderful. But the point is that every problem and issues do have a solution. You can get these solutions to resolve the issues and the problems from the mundane perspective, on the mundane side.
So it’s the spiritual side, which is supposed to be. You can get these solutions on both sides, mundane side and spiritual side. First try to get some solutions from the mundane side. If you get it, happy. Not then they go to the spiritual side.
People go to psychologists to get some help. Wonderful. I mean, that’s a mundane perspective, you know. And some people, they couldn’t get help going to psychologists. They did come to some help from the religion teachings, which is a spiritual one.
Mostly they do. So, my own experience in my life, yes, sometimes things are very difficult. Even though I’m as a Buddhist monk and a teacher, generally speaking, I have no same problem as normal lay people have one, which is we have different. I am monk. I have no wife’s problem, children’s problem, because I am monk, I’m celibacy.
That part of the problem is the, I don’t need to worry. However, as long as I’m in the saṃsāra, there are many different problems. As long as this monkey mind is not stable, you know, it’s not easy to be not feeling any suffering, any pain. We all do. However, this particular verse is very, very powerful.
Yeah, but you have to meditate. You really need to think. And the first thing is I will suggest to memorize it. Memorize it, say it. Whenever you go, when you go to the shopping centers, mall, say this continually.
When you buy some food in coals and the food land, you know, you have many food, say it. Sometimes things happen in those areas also. I have some two issues in the target, not here in the United States. We have a super target, you know, big, big, big. Half of the target is the, I have to say, target.
My teacher is in duty. No target. Target. Half of the target is the generally electronic things and clothes, things like that. How about the target in that super target was the food, you know?
And I shop there because I had this red cart, it’s a five percent discount. Also, that target is very close to me. I can drive maybe ten minutes from my flat. And one time I shopped, I thought I only have twelve items. You can go to shortcut one, you know.
And this woman said, you cannot come here, this is only the twelve items. I thought I had twelve items. And I said, no one else here, please do it. And I’m a little rushing. No, I cannot do it.
She was mad, she was very tired actually. Then I insisted, I counted. I had twelve perfect. I said, I have twelve items. She was I said, wow.
Then I laughed, I laughed and she got mad. Why are laughing? I wasn’t laughing at her, but I was laughing at myself because I counted and there’s a twelve, perfect twelve. I’m so sorry, I don’t mean to I’m not laughing, I’m just laughing at myself because I counted, you know. She was so mad, I was saying wow.
Then I was saying, this mantra, yes. Because otherwise, I can understand. She was maybe in some bad mood, whatever it is. But the next day, after some time, I went there, I purposely went to her and I just checked around, are you still mad on me? And she said, no.
She said, I’m so sorry. And she explained to me what happened. She had some problems. Then I gave her this mantra. Say this one, oh, this will help me?
Yes! Just, you know, if you could come to my center, I will teach you. Give her card also, business card. I give this mantra, I do say this mantra every day whenever I go. I have the same problem like you, I told her, I had this problem before.
I said this mantra, as a mantra, all these words, it’s helped me a lot. She wrote it down actually, we became friends next time. You know, if they are mad, if you are mad, what is the worth then? What? What for?
Then why are we learning all these teachings? So my point is this is very, very useful. I’m not kidding you, but there are many stories I have, but you don’t need to know now. The point is say it, first thing is memorize it, then try to understand the meaning of this verse. The if, in this textbook says, you have this one, if it can be remedied, why get into a fall mode over something?
If it cannot be remedied, what help is it to get into a foul mood over it. Same thing, all meaning is the same, different translations. Okay? So that is the reason why we should be practising the patience against the anger. Then now, the next verse is mainly the objects of the anger, some of the objects of the anger.
How anger arises? What was the object? For myself and my friends, suffering, contempt, verbal abuse, and disgrace aren’t things that I would wish for, but for my enemies, it’s the reverse. This translation is something like this. And here is the Therefore, I will utterly destroy No, no, no, again I’m reading wrong one.
Number eleven. Pain, humiliation, insults or rebukes, we do not want them either for ourselves or those we love. For those we do not like it. Those who do not like it, it’s quite the opposite. Enemy’s side is the, you know.
So that’s the eleven’s verse. So the object of the anger. So now this particular one is talking about the traditionally, also here also mentioned all of this, that the people, you know, you and your friends, sometimes when they are suffering contempt, verbal abuse, disgrace, know, criticizing things. So that’s why we really get this angry and discomfort. But then, now, we need to find out what is causing it.
What exactly is causing to get angry and discontent, dissatisfaction quickly when something like that happens? What really is causing it? Main thing is the ignorance. That’s ignorance. Ignorance is the fundamental confusion.
So then the branches, there are some other factors. Branches are the eight worldly concerns or eight worldly dharma. These are the main things, eight worldly dharma, which are the sometimes we feel happy, something you gain. But then, other time, we feel unhappy, something you lose. Gain and lose.
And also we feel happy somebody praises you, or how beautiful you are, how handsome you are. United States, people like to hear, oh you lost weight, you know. Here too? Oh okay, I’m going to do that now. United States, oh you lost weight.
But I don’t lie. When I see someone really lost weight, I tell them, really you lost weight. I don’t mean to make them happy. Oh okay, a little bit of happiness, that’s fine. The point is that you feel happy when somebody praises you like this.
But then now, unhappy, sometimes people degrade you, you know. Then you feel happy, sometimes you feel some pleasure. But then on the other hand, unhappy because of the suffering and misery. Same thing, some people feel happy when they have some names and reputations. Then the unhappy, you know, when they are infamy, no reputation.
So see now, these worldly concerns, I think we didn’t realize these worldly concerns. Sounds like not big deal, but it is a big deal because our mind is sometimes happy, sometimes unhappy because of all these worldly dharma. So that’s why here, I just talk about now these verses, all these verses that I read, I won’t read it again. Then, the now worldly dharma or the concerns, they not only should be thinking the, you know, enemy side. The enemy’s perspective, this will be reversed, totally reversed.
For instance, we will be happy when the enemy loses something. Unhappy when they gain something, totally reversed. We will be happy when they disgrace. Unhappy when they really, how do say, praise. So is the pleasure and misery.
In our mind, we feel some pleasure, we feel unhappy. Or we feel happy when they feel suffering. So it’s their reputation and infamy. Enemies get some reputation, we are unhappy. We are happy when they are really infamy.
That totally reverses. But now these worldly concerns are naturally, generally speaking, within us. It’s not to do with the enemies or somebody you dislike, no. This is just naturally that within us, that we feel this gain and lose. When you gain, when you lose, one side is happy, one side is unhappy, like that.
So this is the one thing that all Buddhist practitioners must be practiced to eliminate worldly concerns, the which we call the renunciation also, you know, real renunciation. The real renunciation, sometimes people mistakenly understand Buddhist perspective of renunciation, even though some people misunderstand Buddhist teachings or Buddhist practitioner should be living beyond everything, all material things, everything, and then that’s a Buddhist practitioner. It depends. There are many factors, yes or no. But real Buddhist practitioner needed to be practiced to control the eight worldly concerns, which is designed like that, in order to really successfully achieve renunciation, you know.
So, you now need to avoid friends and family, all these materials in order to practice the renunciation, at least you’re very, very serious. I’m talking about the beginning, you know, I’m talking about the beginning. We can practice renunciation, just you know, still we can be lay people, the family, have wealth, money, things. Of course, I mean, you know, but everything depending there is no particularly one design for every one of us. You have to check it out.
If you do certain things, buy certain things, thinking certain things, interrupting your practice of renunciation, then you need to stop it, that particular activities, whatever you do. Thus you need to find out. We cannot tell you. We the teacher can teach you general what does renunciation how different types of renunciation. Teacher can teach you the general, you know, the renunciation, but then student needed to find out exactly what activities that the, the, and it’s disturbing your own practice of renunciation.
You need to find out. Then if you find out something is interrupting practice of the renunciation, then you need to stop it. For instance, when you eat food, different different food, sometimes you’re you hurt your stomach, but you need to find out which food is hurting my stomach, isn’t it? Once you find out, then you shouldn’t be eating that particular food. For instance, many people do have a problem to eat Indian spicy food.
I loved it, you know, I like it. I have no problem. Some people cannot tolerate the spicy food and these chili things. So then now, why? Because it hurts your stomach.
Then what you need to do, stop eating that because that’s understandable, isn’t it? You don’t need to avoid all foods. Just stop that one. Something like that, you know, just the example. When some of the activities interrupting your own practice of the renunciation, then stop that.
You need to find out that yourself. Other than that, there are some people, even though they live a very much luxury life, but still they practice renunciation. Maybe they have not that much attachment towards those materials. Maybe they just cut out the attachment. One of my translators used to translate, wife of one of my student professors.
One time I saw she was driving to Sarasota, Florida with me, some teachings in the new college. I saw the windshield was cracked. Her car was a new car. That glass was cracked. And she added some tape, you know.
And I asked why you should be changing that one. It looks very ugly. Also, there’s a driver’s side, you know. I said, what happened? Somebody threw a stone.
Oh, you must be very mad on that person. Oh, no, Geshe-la, no. Yes, I would be mad if this happened before I become Buddhist and to learn all these teachings. Maybe I must be very, very mad. But not now.
I said, why? Is it really how many times we should be mad? All these things fall apart one way or another. We are getting old and have sickness, but this car, this cracking glass is just nothing. These are just machines and things.
It changes. It’s impermanent. I was so happy. I was so happy. Wow, my students talking something like this, I said, I did something right.
I did something right. When people talk, I said, Wow, okay, I don’t know. I can do the same as like my student. Beginning, I could be mad, you know, because of the I never had a car before. Now you have a car, you drive, somebody does something, you could be mad, isn’t it?
But of course, you know, after sometimes you can be able to practice impermanent, you can be patient. But just right away could be difficult. I saw some scratching my car. I was saying, Why people do that? I’m so good at parking, not scratching other people’s car.
Why they do my car like this? Sometimes you know, a lot of scratch when people park, especially in Florida. We have so many older people, and they wear big, big glasses, hard to see, you know. And when they park, they do like this. What can you do?
Sometimes they park and they’re supposed to be putting their leg on the brake, but the point is they do it in the gas pedal. Sometimes car goes inside the shop. Many times it happened. One time we were drinking something on the other side, one car just went inside. But after all, this lady was eighty one years old.
Still she drives, you know. At some point she maybe didn’t see it. The point is that her foot was the gas pedal. She put gas, not the brake, I think. And sometimes these things happen.
Point is to see, understanding impermanent is very, very important. Really, it’s very difficult also sometimes, isn’t it? But understanding impermanent is very, very important. And also, you really try to understand the impermanent, which is we are talking about the subtle impermanent, it’s good to understand the cause impermanent. Things changes.
Like sometimes you see the adelaide bush fire. One moment, those bushes, trees are there. Second moment, everything is gone. You can see that these are the gross impermanent. It’s very easy to understand.
But now, within that gross impermanent, you need to find out the subtle impermanent that moment is subject to a subject changing one. So the good thing is to meditate, to apply it to your own life. We’re born very, very small babies, grow now, you know. Grow and grow and grow. One day, like this changes.
See? That’s called impermanence of death. Nobody wants to hear it, but that’s the fact. So then what is the best we can do? So that’s why the practice of the patience, all these teachings that the Buddha taught us, which we need to do.
Okay, now I’m going back. Renunciation, which is the particular renunciation, is the outwardly concern, must be give up. So that’s why in order to give up outwardly concerns, there are many times people do many different ways to give up worldly concerns. Some people, they go to remote area and give up friends and family and society. I’m not saying we all do same as like them.
That’s not my point. Some individual do like that, you know. They think it’s easier for them. That’s wonderful. And some becomes monks and nuns slowly to give up some of the things that lay people does it, monks and nuns don’t do.
So that’s gradually to give up the outwardly concerns. Main thing is we need to give up outwardly concerns. In order to do so, you cannot just right away just cut out all these outwardly concerns. It takes time to give up outwardly concerns. You have to check it out yourself which way, which direction that you can go and do this practice.
Milarepa’s great teacher, Marpa Lotsawa, although Marpa Lotsawa is not just ordinary human being, he’s a great, great tantric practitioner. Marpa Lotsawa achieved renunciation, but he had wife and children and house and everything. You know. He wasn’t a monk, he was lay but he has everything that lay people used to have. He has everything.
But then he already achieved the great renunciation, for instance. Don’t know if you can do it the same as a Marpa Lotsawa. I don’t know. I cannot this answer. But here is the many options.
The point I’m making here is all this anger arises from somebody harming you and your friends and family. Main purpose is because of these outwardly concerns, we couldn’t tolerate. It’s intolerant because of the outwardly concerns. So that’s why we need to really take care of outwardly concerns, which is the, I was saying, achieving renunciation gradually. Once you stop everything, then you will achieve the practice of the renunciation, which is a wonderful thing to do.
That’s my point. But that’s one thing in this perspective, we need to understand the practice of renunciation is very important. Then of course, in order to practice renunciation, then we need to practice patience. Here is the, also the book also gives you patience, is the tolerance and patience forgiveness. These are the most important to achieve practice of the renunciation.
If you do tolerate and practice patience, then you can be able to reduce the worldly concerns, then gradually you will achieve renunciation. So that’s why here he is saying we must adopt the patience. So now they give you also the there are different patience. patience are willingly enduring suffering. Sdug bsngal la bzod pa, and patience of not retaliating, then patience of discriminative awareness of the dharma.
patience of not retaliating, patience of discriminative awareness of the dharma will come next time, sometimes after some weeks after. Today, the patience are willingly enduring suffering, which is very, very important to understand here. So now, in order to understand exactly what does mean patience are willingly enduring suffering, we are not talking about the willingly enduring suffering is something that the blindly enduring something or tolerant something or sometimes, some people, actually there would be, comes down there. Some traditions, some culture, they do many different rituals, to perform rituals to cut out one’s body. And also in India, they walk on the fire, and they think once they walk from here to there, so kind of a liberation.
Some people, many, many blades, they hit their body and bleeding. They’re torturing themselves and they’re willingly enduring all these difficulties, all these suffering. But we are not talking those kind of enduring suffering. Buddhist perspective, if you do such a thing that harming one’s body, then the enduring that suffering or cutting one’s body and enduring suffering. Buddhist perspective, it is negative.
Why? Because one side, Buddhism is saying, precious human life. Precious human life. It’s very difficult to obtain this human precious life. Then how can you cut out torturing your own body and cutting and working on the fire, but that’s their way.
Not really the yeah, but they do torrents and they do enduring suffering very much, which is their own belief, you know. But Buddhist perspective is it’s a very violent. It’s very violent. I mean, hitting all these blades and sometimes sticks like that. They beat themselves and try to be enduring suffering.
We are not talking about this type of suffering, absolutely not. This is totally the violence and torturing in Buddhist perspective. But here is the natural suffering we are talking about. But before that, I will read it. Here is the The causes for happiness rarely occur while the causes of suffering are overly evident.
But without any suffering, there would not be determination to be free. Therefore, mind you must think to be firm. And down there, if devotees of Durga and people of Karnataka pointlessly endure the oh here, this one I’m talking about, pointlessly endure the torment of burning and cutting themselves and the like, then why am I such a coward for the sake of liberation? Is the year. So, now this one is the causes for happiness rarely occur while the causes of suffering are overly abundant.
So this is very true, you know, why we should be practicing the patience. Because of the I will check this book translation. Yeah, the causes of happiness sometimes occur but the causes for suffering are very many. That’s very true. Causes of suffering is it’s extremely many.
Extremely many. Causes of happiness is rare. Little, you know. So because of that, the happiness that we receive from some rare causes, why not we should endure you know, the suffering when things fall apart. Otherwise, causes of suffering are extremely many.
But then if you go only one side, it’s very difficult. So that’s exactly the now here saying, like this. And then the but without any suffering, another way, there wouldn’t be the determination to be free. Therefore, mind, you must think to be firm. So this one is talking about the understanding suffering will help us to free from suffering, free from saṃsāra.
Understanding suffering is very important. So this is the point the Buddha emphasized very wisely his first teaching, the noble truth of of four noble truths. Among the four noble truths, first Buddha taught the noble truth of suffering. You know, see, after attaining enlightenment, suffering should be understood. Suffering should be understood.
Cause of suffering should be avoided. Then cessation of suffering should be realized, then the path must be adopted or cultivated. Suffering should be understood. It’s very important to understand suffering. Then the cause of suffering should be avoided.
Then the cessation of suffering realization. You need to achieve cessation of suffering. How you can achieve cessation of suffering? Noble Truth of the PATH must be cultivated. Noble Truth of the PATH.
Then you can be able to cease the suffering. So this point is the four noble truths are very important. And among the four noble truths, first one is the noble truth of suffering, which is the Buddha also divided suffering of the suffering, suffering of the change, then conditional suffering. See how important to understand suffering of the suffering, suffering of the change, and conditional or pervasive suffering. If you do understand the suffering, then you will be able to avoid the cause of suffering, how suffering is causing.
Then you can be able to cease the suffering, cessation of suffering, after practicing the path that leads to cessation of suffering. The Noble Truth is very, very important. Also, Four Noble Truths, when you do learn the Four Noble Truths, also good to learn the sixteen characteristics or aspects of the Four Noble Truths. So that’s mostly you need to meditate. So then one day we can be able to see the suffering, which is the opportunity that the Buddha already taught us such great teachings.
But without understanding the the noble truth of suffering, then it’s very difficult to avoid the cause of suffering. Then the, if you don’t avoid the cause of suffering, then it’s difficult to achieve cessation of suffering. See? So that’s why the first step understanding suffering is very important. So that’s why here, this natural suffering, you know, understanding natural suffering is very important.
So here is mainly the patience willingly enduring suffering means this nature of suffering. Suffering of the suffering, suffering of the change, conditional suffering, suffering of the birth, suffering of the aging, suffering of the death, suffering of what you wanted, not getting it. Those are the way are talking about it. Not like suffering something that proper voluntarily torturing yourself and enduring suffering. No.
See, that’s very different now. See, if you do understand the suffering, then you like to be free from suffering. So then that’s called liberation, isn’t it? Then now you are going to find out the causes of suffering. Then once you find the causes of suffering, then you know in order to you know, eliminate the suffering, you must eliminate the causes of suffering.
Then you can be able to achieve cessation of suffering. So that’s why the noble truth or path is very, very important. That helps you to achieve cessation of suffering. See? This way, we need to learn all these different teachings, especially in this point is the understanding of the suffering in order to, how you say, to liberate oneself from the pain and the suffering.
If you do not understand suffering, then it’s very difficult to free from suffering. How can you free? You have no understanding of the suffering, isn’t it? Okay. So now break, then come back.
Okay. Yes, causes for happiness rarely occur and while the causes for suffering are overly evident, extremely many. That’s one thing now. So, that’s why the patience is very important. The next two lines, but without any suffering, there would not be determination to be free means renunciation, actually.
That’s a, you know. Therefore, mind you must think to be firm. So that point is the daily basis, we need to reflect, you know, we need to reflect the suffering. It’s very important to reflect the suffering, and also there would be tremendous benefit just reflecting the suffering, but then if you really recognize the suffering, and I think then the sense of renunciation is really there for you. If you really recognize this suffering, then just reflecting.
Of course, first we need to reflect the suffering, then the tremendous benefit, then after really recognizing the peace of the really suffering. So that’s why then you’re going to search the causes of suffering, is the karma and the delusions. See, karma and the delusions, these are the causes of suffering. Then once you avoid it, karma in the delusions, so that’s what we call renunciation, which is the liberation or renunciation, you know. That’s why you are now the determination to be free, so that’s called really great renunciation, I think.
Okay? So that’s why the suffering should be understood, which as I mentioned before, it’s very important to understand the suffering, starting by the reflecting, then recognizing it. So, then gradually, I think it gets better. So, in order to do so, we need to meditate. We need to meditate.
Noble truth of suffering. We need to meditate all those characteristics of the noble truth of suffering and other noble truths. Then, I think we will get better. Otherwise, only the blaming someone else or just saying it’s my karma. Let’s say if someone is a Buddhist, oh, it’s my karma, it’s my karma.
It’s good, it’s wonderful, but that’s not enough. You need to recognize it. Why? See? That’s where analytical meditation comes.
Why I’m saying this is my karma. And now you need to find out how karma gave me results as suffering. What karma I accumulated, then now I have these results. What can I do in the future? Once you’ve got the suffering, that particular karma is done, it’s finished.
That particular karma already raised give you the results. But then there’s opportunity to, once you understand this relationship, karma and its results, then in the future, okay, future, I won’t accumulate any negative karma. If I do, I will suffer again, which is I don’t want to do. So that’s why the mind training teaching, which is called the Wheel of Sharp Weapons. Am I did it here or not?
Am I? I I don’t think I did it. Wheel of Sharp Weapons. You must have these teachings from the previous teacher. That one is the specific that give you results and it causes like this, isn’t it?
So that’s why the mind training teachings are very, very important. Know, Mahāyāna mind training, the Wheel of Sharp Weapons versus a mind training, I think which is I did it. And the seven point mind training. So this is also another thing in this particular perspective, we can also practice the old seven point mind training, especially the one point, the transforming adversity path to enlightenment. See, you can do that practice.
Transforming adversity path to enlightenment. Transforming adversity path to enlightenment. Oh, this is my opportunity now. I really, you know, practice patience. This is my opportunity.
Such a great human this life I obtained. What would be if I am an animal? Forget it then, it’s difficult. Take this advantage, you know? Transforming adversity into path to enlightenment.
So that’s one thing you can do. You can edit. So that’s why all these teachings are very much related. So you can edit. At this point, you can also practice seven point mind training, the adversity mind training.
You can also put the wheel of the sharp weapons there, but unfortunately I cannot put all things here, but I can just give you some of these teachings that then you can try to find out and then do many things. Do it. That’s what need to do. Thank you. Now, I will take questions.
Now go, sir. Oh, yes. Yes. What is your name? Scott.
Scott. Scott. Yep. Scott. Scott.
Am I saying correctly Scott? Scott. Okay. Yes. Yes.
Just with the first steps of calming, I think you mentioned that you can do some breathing meditation, and followed by calm abiding meditation. Before you do calm abiding meditation, let’s say calm abiding meditation is your principal meditation. Of course, you can do breathing meditation with the calm abiding. Know, this is also, breathing is also part of the calm abiding, but I don’t know the, as I said, I just give here general things, you know. But some people just do breathing in and out, they don’t focus that much.
So that perspective, I’m talking about it. But if you do breathing meditation with a calm abiding, just focusing the breath, then you do breathing and you are also doing calm abiding. It depends on how you do it. How you do it. Yes.
You can combine the breathing with the karma Yes, generally speaking, calm abiding, there would be nine levels you need to go through. But I won’t do today, it’s complicated. I will do this in Kangaroo Island in April. So there would be nine levels you need to go through, and you can achieve calm abiding within this breathing meditation. You can, you know, be able to achieve calm abiding also.
Is it related to the idea you hear a lot about nowadays, about mindfulness? These are all part of the calm abiding. Yeah. When you do this calm abiding meditation, there would be many obstacles. Many obstacles must be eliminated.
Yes. Most important obstacle is the laziness. Of course, then there’s a mindfulness, it’s the end to forgetting the instructions. You need mindfulness, see. So, there are five major obstacles and eight antidotes before they calm abiding.
And these help when there’s anger, this particular topic, thinking about anger, and trying to pick up the first initial point where you become angry, that then you’re more likely to be able to see that quicker so that you can stop it. Exactly. Yes, you’ve got it. That’s my point. In the beginning, you know, when anger starts, that first step, that moment is very, very easy to put put it down, very easy because not so strong.
But if you don’t, then this anger will even grow. It becomes more strong, which is hostility, hostile or hatred. Then it’s very difficult to put down. So that’s why people break things, kicking things, people do many strange things. In some cases, maybe they may take some medications, you know, whatever they try to be known themselves.
But then best medication is the, I think, first step. If you try to be smart, vigilante, awareness, oh, this is coming now. I must stop once. If I don’t, I was there before. What happened?
When I couldn’t stop it, and after, there was many bad results. So all these things, you need to bring daily meditation, which is also called disadvantage of anger, advantage of patience. So that’s you need to analyse daily You can do those contemplations daily, and I guess you’ve got a toolbox you can reach for very quickly. Yes, yes. Contemplation helps you to improve mindfulness.
Contemplation is the key to improve mindfulness, you know? So thinking again and again, again and again, contemplating again and again. So this will for instance, teacher give you the instructions how to meditate or come abiding. But then now students, what you need to do, of course, you need to write down the notes, which is very important. When you go back, you need to read it.
You need to contemplate again and again that instructions. So this will help you to improve mindfulness. Then when when actually you meditate, you will remember all instructions. You don’t need mindfulness because you remember. Because you did mindfulness before when you contemplate the instructions.
That’s called meditation of mindfulness. Okay? Okay. Thank you very much. You’re very welcome.
Anyone? About suffering change. And then you mentioned suffering of condition. Conditional suffering translation. What does that mean?
Conditional suffering or or or pervasive suffering, which is actually the principle of suffering. Preve. It’s a pervasive entire of the world. Yes, this needed to be described. It takes quite long because of the I try to give you answer a little bit easier way.
Sometimes there’s no easy answer. Pervasive suffering is the that’s called conditional suffering, which is the main suffering. That’s a the main one. Main suffering that they give raise the other sufferings. So that means all body and mind, like a saṃsāra, let’s say, or you know saṃsāra.
Samsāra the main saṃsāra is the internal saṃsāra, then the outer saṃsāra, which is our world. That’s the first step. Okay, can you keep in your mind? Okay, next time I will ask you this question. Internal saṃsāra and external saṃsāra, is outer saṃsāra or world.
Main saṃsāra means internal saṃsāra, which is the contaminated five aggregates. Or contaminated five aggregates is suffering, is contaminated. So that’s why long as we obtain these five aggregates, then we will suffer. Then now another thing is the wherever you’re born, within the inside the saṃsāra, we will suffer. Why?
Because of the contaminated five aggregates, or aggregates are contaminated. In other hand, conditional the conditional suffering or pervasive suffering is the each of these items, things, or whatever you call all this existence will give you sudden suffering. For instance, just one example, I have some of the things here. See, this watch, I’ve been using all these things. Somebody breaks this watch, I may say, who did it?
See, a little discomfort here in my mind. A little, you know, small suffering. I’m not saying big, big suffering, but still suffering. Something is discontent. Something is dissatisfaction therein.
Unhappiness. Somebody told this one the same thing. Somebody break my glass, although another of my glasses is already gone now. Tomorrow I’m getting new glasses, I’m so happy, then I will wear. Another glass is broke, I will say, like this, see?
Something here is already like this, suffering. So that means each of these mug too. Although now mug is perfect, and in Florida, I have sometimes people clean and they break here, here, you know, and I say, who did it, this one, you know? Don’t touch my mug, see? Because mind is like this, just see?
Suffering. So if you look at it this way, there is no exist things that will not gonna give you certain degree of suffering. So that’s called pervasive suffering. Suffering pervades entire of the world. Yes?
Now, you understand a little bit? Good. Very welcome. Suffering of the suffering is the I think you asked this one also. Sometimes we are already suffering.
Now, on top of that, sometimes we get headache, stomach problem, sometimes joint problems. Yes, suffering without suffering. Okay. Yeah. Anyone?
Geshe-la? Oh, this is not a fabulous question. It’s simple, but something was irritating me tonight. I’m expecting one question from you. It’s little, it’s little.
Something was irritating me tonight. Tonight? Okay. I shared it with someone in the house. I told them the story.
Now part of me felt like I was complaining, but the minute I said the story to them, I felt better. Does that make sense? Like I I complained about someone. I said, oh, they did this. So should I be able to sit quietly and not say that about someone else?
I don’t know. What was the complaint? How can I give this answer? This is extremely hidden phenomena. Extremely what?
Hidden phenomena for me because I don’t know what complaint and and sometimes it looks like a very personal also, is it? Yeah. No. Not really. I can tell you, but it’s take all that.
One thing is I can give you an answer. You said when you complain, you feel better, but you’re not feeling better. You say you irritate. Say, how can you feel better then? It irritated me before I shared it with someone.
After you shared, you said you feel good, yes? I did feel much better, yeah. You feel good? Yeah. This complaint.
Whatever complaint you complaint, I mean you share whatever it is and you said you feel, yeah, sometimes this happens. Yeah, sometimes when you share something, you feel good instead just keeping it. But remember, it depends what you are sharing. What I don’t know what really you are sharing. It depends on that.
Some cases, sharing things are help you. Some cases, sharing things are not good. It depends on what you are sharing with the people. Something you are sharing with the people, maybe you are judging someone else, or maybe you are disgracing someone, not good. Better not to say it, exhibit.
But something is sharing with the people, something is positive, good things, wonderful. Good. Not good? Well, it wasn’t bad. It wasn’t good.
Then zip it. Something is not good. Yeah. Yeah. I don’t know.
Yeah. Don’t think it has a zip on it, Geshe la. Because people are different, you know. We all are different people. Some people are more sensitive, some people are less sensitive, some people are moderate sensitive.
Also, mouth, we need sometimes a break. You may have no any bad intention. Maybe it could be a good intention, let’s say, to share something if it is hurting someone else, even though your intentions were good, better to zip it. See, everything is dependent. As long as if you harm someone, go to a bad intention, of course bad intention is of course harm, better to stop it.
Even though you have a good intention. Do you understand what I’m saying? Okay, go. To carry on from that topic and passing on verbally, a disgruntlement about a situation, you know, you have no control over what help may be received or perceived. So if I would say, common sensically, it’s best to keep quiet.
You’ve raised it in your own mind to deal with, and that alone should be sufficient sufficient to deal with it. Mhmm. Because you don’t know how that person will receive the information. And like like the ripple effect, what you could have dealt with a difficult situation that gave you bad feelings there and then, or suppressed it and zipped it, or Chinese whispering, you’re passing it on, passing it on. Yes.
I think it’s a comment here. Okay. Yes. I only comment. I only comment.
Okay. Yes, that’s it. That’s it. And sometimes, better to exhibit too much talking things or sometimes, of course, no wrong motivation, but sometimes things You may say something, maybe other people may get hot, you know. So, that’s why the it’s a vigilance is very important.
Think before whatever you’re going to say. This makes every one of us make sometimes problem, you know. Things like this happens often. But some cases are small, it’s okay. But some cases, some people take very seriously, you know, you don’t know.
It’s difficult. Especially if someone has some psychological problem, we don’t know. So until you get along with them for a long time, then you will understand. Otherwise, some may have some psychological problems, but you may say something is not so big a deal for you, but maybe it’s a big deal for them. So that point is I think better to zip it.
That’s the best thing to do. And the book says, actually many books says, some cases, even though you may have some right to say or express, but some cases, better to just not say it. Yeah. If some of the people, if they get hurt, just The right thought, right speech, right action. Mhmm.
Right side Yes, three monkeys. Say nothing, watch nothing, not listening to three monkeys. Rest. Thank you very much. Then now, the dedication prayer from the Buddha House book, this book.
And today, before we do say this dedication prayer, recently Buddha House former resident Geshe, Geshe Pema Tsering. I saw somewhere a picture. Where is that? Over there. Yeah.
Yes, under the shrine which is a picture. We call it shortcut. But his name was Geshe Pema Tsering. I didn’t know until I came here. We only call him Pema, like that, you know.
And passed away recently, and he is now in the in clear light of meditation. So wonderful, he is a wonderful Geshe. I know him very well and many, many years we were all together in the monastery when I was growing up. Geshe la is now meditating. And also many of you Geshe-la’s students.
So, I am also Geshe-la’s friend. Then we are going to do this dedication prayer after I don’t know when is going to be the Now Geshe-la is in clear light, not dead yet. After some time, Geshe-la’s subtle consciousness leaves from his body, which is my teaching on Tuesday with subtle wind together, then Geshe-la is totally left. He’s gone, but still now he’s still how do you say it? I shouldn’t say life.
He still exists. After that, when his subtle mind is away from his body, when his meditation is stopped, then they do it. Then they will go into cremation. But the student side is to pray as much as you can, Geshe la will be reincarnated again. And also, eventually, he will meet the Dharma teachings, become wonderful teacher again, and he can also meet his students in the Buddha house.
So that’s you can do for him. As I said last time, although he is gaesha, he is the practitioner, ordinary people difficult to help those practitioners. But if you pray as a student, it’s your own good also. You are accumulating merits. You are accumulating virtue.
I don’t think Buddha needs our help, isn’t it? I don’t think Dalai Lama needs our help. We need Dalai Lama’s help. Same as like if you are a student of Geshe Pema Tsering, Geshe Pema Tsering from your perspective. It’s a Buddha, you know.
I don’t think a student his student can help him. But if you do prayer for him, least I think you are really accumulating great merits. Of course, the blessings go around here and there, which is a wonderful thing to do. When my teacher passed away, same thing I thought about, how can we help him? But at least, we as his student do some prayers for these forty nine days.
And after a year, then we did also big tsog offering in India. So for our side is that as a student, that’s what we need to do. Same thing here, I think Buddha House organizing Medicine Buddha’s ritual. If you are his student, you come and participate and do some prayers for him. Okay?
So main thing is that we all pray, Geshe-la will soon reincarnate the nicest young child, and then eventually meet the Dharma and become a good teacher and meet you again. That’s what we need to do, Okay? Lord of Dharma, who is convinced with the greatest disposition of those to be subdued, make clear in light of your well spoken advice. Secret Mantra tradition, essence of the Buddha’s teachings, from most holy Lama to you, Lord, Supreme. O Lama, please, please, live Thank you very much.
Tomorrow, seventeen.