Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 76-minute talk, Geshe Kyab explores verses 83 through 89 of Śāntideva’s Way of the Bodhisattva, focusing on the obstacle of jealousy and anger when others gain happiness or material success. He opens by reviewing the importance of rejoicing in others’ virtue—a practice that requires no physical or verbal effort, only genuine mental pleasure—and then deepens the teaching to address a harder challenge: feeling happiness when those we dislike or consider enemies receive praise, wealth, or advancement. Śāntideva’s core argument is that a bodhisattva aspiring to benefit all sentient beings cannot sincerely wish enlightenment for others while resenting their present gain. Geshe Kyab unpacks the logical and karmic reasoning: if someone else’s happiness comes from their own past karma or the benefactor’s choice, what purpose does our anger serve? He illustrates the destructive cost of jealousy—loss of merit, damage to our reputation and faith, spiritual degeneration—and concludes with verse 89’s stark image of anger as a fisherman’s hook that catches us and drags us toward hell realms. Throughout, he emphasizes that patience and compassion must extend equally to enemies, strangers, and loved ones, and anchors the teaching in daily practice: evening reflection on accumulated virtue and non-virtue, purification of negativity, and dedication of merit to all beings. Pitched at committed practitioners working with the Lamrim and Way of the Bodhisattva text.
File metadata (for organising)
File: 2017 06 01.mp3
UUID: 3d9c081c-4883-405a-88b8-0b44d9a0e784
Teacher: Geshe Kyab
Collection: Thursday Patience (Geshe Kyab)
Date: 2017-06-01
Recorded at: Buddha House Adelaide
Duration: 76.3 minutes
Words: ~6,985
Good evening everyone. Page thirty four in the Gold Book. I go for refuge until I’m enlightened to the Buddha, Dharma, Sangha, and bodhicitta. By the practice of giving and other perfections, may I become the Buddha to benefit all sentient beings. May all sentient beings have happiness and causes of happiness.
May all sentient beings may all sentient beings be 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, and mind. I present clouds of every type of offering actually emerging. I declare all my negative actions, from beginningless time, rejoice in the merit of all ordinary beings.
Please remain until the end of cyclic existence. Net on the wheel of Dharma for living beings. I dedicate my own merits, those of all other great enlightenment. Short Mandala Offering, page ninety seven, please. Mantra please.
Thank you. Last week, we talked about a few verses. All about how important to feeling rejoicing, joyfulness. Not only just rejoicing virtues and goodness. Also mainly the last week was the rejoicing other people’s goodness, other people’s, you know, happiness, mainly the happiness, I think.
Of course, you know, rejoicing is very, very important. You know, we also, you know, know, rejoice our own meditating, listening to teachings. And the volunteer to Buddha house, or any other places. You know, when you do that, if you rejoice, you are rejoicing all these things that you do for the benefiting other sentient beings, so that’s a great, great merits, as well as virtues. So that’s why now then if you’re really rejoicing other people’s happiness, other people’s goodness as when people do some meditations, when people do some good things, you know, when people really are happy that when somebody praise them, when somebody telling them how wonderful they are, you know, they are so happy.
So then now if you try to be, you know, the happiness for happiness, so then you are rejoicing. Especially the last week was when somebody prays this another person, know, he or she was so happy, then now we are unhappy because that person is not a friendly person, that person is maybe you dislike them. Maybe you consider him as an enemy. So now he was so happy, that person is so happy because someone else praised him. And now we are unhappy.
Śāntideva was saying, it’s a very bad attitude adopting. If you feel something like that, we should be avoided such an attitude. Not only just the stranger, or the loved one, you know, were happy. Even though your enemy or the person that you disliked, he or she was happy, you must be happy for them. Happy for happy, not for the anger, for happiness.
You know? Because there are many reasons we should be happy when you are, when the people, that person is happy, he or she is your enemy. Especially, you know, one reason why Śāntideva was saying we must be rejoiced, although I will put down the hearer is rejoicing. Rejoicing is also the one out of the seven limb practices prostration, which I did that. I will be reviewing that.
Then the offering, admitting shortcoming or confession. Then the number four was rejoicing. Then the requesting. This is one of the very, very popular Buddhist teachings, as well as practice. Requesting that the Dharma wheel be turned.
Then the number six was supplication, not to enter nirvana or beseeching the teaching not to pass away. Then finally the dedication, which we do like Gyatso in your talk. Anyway, these are the seven limb practices regularly. If you look at the books, we do almost every day. Last week I mentioned you, look at it here in page thirty five, we do say this every day, seven limb prayer.
Reverently I prostrate with my body, speech, and mind. See here. And also because of that, rejoicing is one of the most important, how you say, the practice one can do. Also, requesting is also the great virtue that we will be able to accumulate and generate, and also the merits. Then when you rejoice in other people’s virtue, which is the rejoicing is also you don’t need any physical activities, as well as you don’t need any verbal.
It’s just you are rejoicing from mental, you know. So you don’t need any physical activities. You don’t need any verbal. Just rejoicing other people’s virtues. So when you do that, that much accumulating merits and virtues, then why not?
Otherwise, if you really, in order to generate some virtues or merits, maybe if you need to do many, many prostrations, if you need to say many, many mantras, sometimes it’s difficult, isn’t it? Many people do prostrations, millions and millions prostrations. Many people also do the same many, many mantras and recitations, reading things. But in order to accumulate so much merits and virtues. But here is the rejoicing, just without any physical activities as well as verbal.
You are just feeling this rejoicing other people’s virtues. So is the goodness unbelievable. So that’s why you can read it. I’m not going to read it this month. This is just last week.
I already explained to you. Can I make a little bigger? Can you read it from there? Good. Okay.
See, even though here also Buddha was giving the king, Parasanjan, asked some questions. Anyway, just read it there. That rejoicing is very important. Then also see now here is this person that you dislike, consider as an enemy. Then if you rejoice, his or her happiness would be wonderful.
Also, teaching Śāntideva mentioned, this person was very happy because somebody praised him, somebody said whatever is it. He was so happy. But his happiness is also he was the one who accumulated such a karma. He was the one who caused to feel happiness. How can we get angry towards him?
Because his happiness was absolutely he was the one who caused. So that’s why now he was happy when somebody prays him, you know. So that’s one thing. Another thing Śāntideva was saying, if you are unhappy when somebody prays someone that you dislike, then why not? You know, just little hypocritical.
Why not? You should make happy other people. That’s what Śāntideva was saying. You should make happy other people. Instead, feeling happiness for the other, I mean instead, making happiness for the other, but then when other people are happy, you are unhappy.
Then why not you should make other people happy? So that’s another thing Śāntideva was saying. Then now the most important thing is the Śāntideva was saying, if you are a Buddhist practitioner, then we do pray, we do say many prayers, and also we do generate bodhicitta. When you generate bodhicitta, you need to generate love and compassion. When you generate love and compassion, then the object of the compassion is the all sentient beings.
Then now what is happening here? You are not including some sentient beings. Object of compassion is sentient other sentient beings. We’re supposed to be observing all other sentient beings when you meditate compassion. But then now, in this point, you are separating some sentient beings.
You are saying these sentient beings are my enemy. I dislike them. I am not happy for their happiness. Then you are not practicing bodhisattva. You are not generating bodhicitta.
Then you are not really the Śāntideva was saying you are not really pure Buddhist. So that’s exactly here. Because pure Buddhist means benefit of all sentient beings. We need to say this refuge prayer every morning three times, if you can, and midday three times, and before you go to bed three times if you are a Buddhist. This way we need to generate the three refuges, you know.
Which is we do every class. So, the book it says, last one is may I become a Buddha to benefit all sentient beings. And this refuge prayer did not mention the benefit some sentient beings benefit people that I like. They didn’t say that, you know. May I become a Buddha to benefit all sentient beings?
But then now, when we are unhappy that somebody is happy, then we are totally not in this particular practitioner. So that’s why sometimes we forget things. We take vows, lay vows, and novice vows, and fully ordained vows. You know, sometimes we forget because we are not thinking constantly, consistently all these vows. We are not thinking who we are.
We took this vow. So we must be the good Buddhist, good nuns, and good monks, good novice monks, good novice nuns, which are very important. Otherwise, artificial Buddhists, artificial nuns, artificial monks, you know. So that’s why sometimes it’s very, very important reflection. Check it out.
Our own way of thinking, you know, our own way of thinking. So is our own daily base, since morning before you go to bed. It’s very important to think how many virtues I accumulated today. How many non virtues I accumulated today. Before you go to bed, then don’t sleep right away.
Just lay down. And have a nice thick blanket. Nowadays, a little cold, like this. Then think how many virtues I accumulated since morning to evening physically, verbally, and mentally. So, have some in the ancient Indian time monks, they do have white stones and black stones like that.
If they find, oh I did something virtual, any kind of a virtual, and they put down one this white stone. And if they did some non virtues, they put down the black stone. And again, like this, they are counting, you know. And when they are counting, when they see more white stones than the black stones, and they dedicate all these virtues, benefit of all sentient beings. Then they also, all these black stones considered as negative actions or the negative karma.
Then now they are going to meditate, and they are going to purify sinking and also saying the purification prayer. You know, there are also many purification prayer one can do, thirty five Buddha’s purification practice, as well as Vajrasattva’s mantra. And the short one is the only one page general purification. You know, we do every last Wednesday of the month. If you cannot do everything, at least do that one page one.
Then they think about all these negative, those harmonies are the black stones, whatever is acknowledged mentally. Then they think about everything is now I’m going to purify with this purification of prayer coming out from the mind body pores and coming out from the mind back door and goes down to the earth. Earth is going to be separate like this. Goes everything down. And down the downside there was a Lord of Death.
And with so many other, you know, those beings, they are waiting. And you are giving them all your negative, you know, those sins or the karma or the actions. And you are giving them, you know. Help them now. Everything goes to a Lord of Death, a Lord of Death’s mouth as well as his students.
You know? Also, there are many, many ways you can think about. I will not go over everything. I’m just giving you. So then now look at the you became pure Buddhist.
You meditate. You count it black and white stones. Then now you dedicated all those white stones, considered as a virtuous benefit of all sentient beings. Then not only just that, also the black stones considered as negative actions, you also everything is purified. See?
Then sleep. How beautiful. So this is what we need to do every day. It’s very simple. Only you need sudden interest, understanding.
But our problem is sometimes we are busy, we forget things. So now here is the say if we are Buddhist practitioner, Buddhist, then Śāntideva was saying, then we will be big problem now because we are discriminating, you know. Some sentient beings are we are we are we are feeling happy for when they are happy, but some sentient beings are not feeling happy, instead feeling happy for their happiness, we feel hatred, we feel anger. So that’s the Śāntideva was saying. Then the big questions would come.
Okay. I think that’s the last week rejoicing. Almost today is similar, but a little different ways of Śāntideva was talking about it. Then today is the, I think eighty three, I think. Verse eighty three.
Please look at the verse eighty three. There is someone needing to. Yes, verse eighty three is today. See, this is another thing. Could someone does not want even that for wandering beings be anyone who wishes for them to be Buddhas, where is their bodhicitta in someone who becomes enraged at others’ gain.
This is particularly the last one is when somebody prays, then someone is happy. Now this one is someone is gaining some material gaining, or some wealth gaining, or maybe some dharma gaining, or anything. So, I will check this translation also. Yes. This translation says, how could be that one, eighty three.
If I do not wish for beings to have even this, how can I wish for them to awaken? And where is there an awakening mind in him who becomes angry when others receive things. So that’s, you know, when someone is gaining something, material things or money becoming rich or maybe gaining some knowledges or gaining some Dharma or maybe they are approaching some high level meditation. It’s good to be happy for them, you know, whoever is gaining something. Instead, you know, happy for them if we enrage, if we, you know, get angry, then now, then the awakening mind, where is the bodhicitta?
Where is the we supposed to be generating bodhicitta? And where is there an awakening mind? So see, Buddhist people are supposed to be generating bodhicitta, which I just mentioned to you. In order to generate bodhicitta, we must generate love and compassion. We must have feeling love and compassion, not only towards few people, but all other sentient beings.
Which as I mentioned, the object of compassion is the other sentient beings, Suffering sentient beings. We must be observing all other suffering sentient beings in order to meditate compassion. When you meditate compassion, when I was observing, don’t misunderstand. Okay? Regularly when we meditate the calm abiding instance, we need one object.
You need to observe that meaning you need to see that object, you know, that built one mental image of, let’s say, a mental image of Buddha’s statue. Now that Buddha’s statue is supposed to be seen. That’s called object of observation. You need to set your mind on the object. However, I will go into this more detail.
I was already approached this particular concentration or meditation on my Tuesday class next week. If you are interested to come, people who are coming in Thursday class, If you really want to learn more details about the calm abiding, next week I will going to do as much as I can to go a little deeper way, which is last week I mentioned my Tuesday class students. Hopefully they will come back. Let’s see. Point is that’s a calm abiding.
You need one object to see that object first, then you need to build that object as a mental image. That setting is the first step. You need to set mind on that object. That’s called observation. That is called focus on the object, visualize the object.
But then when you meditate compassion, there is no something that you can see or build mental image. See? Only the feeling now. See here is this. So that’s that’s why I’m saying observing all other sentient beings.
Only feeling love and compassion towards sentient beings. That’s what you’re supposed to be observing. Supposed to be sinking or feeling love and compassion towards suffering sentient beings. There is nothing you can see mentally as a calm abiding when you meditate love and compassion. So is the Vipashyana more analytical?
You are analyzing selflessness, analyzing emptiness, analyzing impermanence, which is different. Love and compassion is more feeling. Of course, I’m not saying there is not analytical even though when you meditate love and compassion. Of course, first of all, you need to analyze why it is important to feeling love and compassion towards sentient beings. You need to understand.
You need to understand how important sentient beings are in our life. You know, there are many things you need to analyze. You know, you need this rational analysis. Of course, then actually when you are meditating, you need to observe feeling this such a, you know, love and compassion. And this not only just feeling sympathy or or or the pity feeling, genuinely, you know, this love and compassion feeling.
Okay? Dalai Lama. Dalai Lama is the pure. Absolutely no doubt for that. Dalai Lama is pure Avalokiteśvara.
Why? Because when Dalai Lama teaches the Way of the Bodhisattva, and especially there are some chapters when he was talking about this kind of sentient beings generating love and compassion towards sentient beings, Dalai Lama couldn’t teach many times. You you will see, you will be noticed, you will be noticed that one day if you go to listen to his teachings, the Way of the Bodhisattva. I had many, many times. Every time when he teaches that particular point of view, he cries.
He cries. Some of you may have seen it. He rarely cries because that is a very much feeling of love and compassion towards suffering sentient beings. See? Because he was very much observing, you know.
But we don’t feel that way. May feel this love and compassion when you see some wounded dogs and cats, some poor people in the city when they are begging. In India also, the Ganges River, we feel a little love and compassion when we give them one dollar or two dollars But when you look at the other rich people, very, very high position people, we really feel love and compassion instead of feeling that we are jealous, isn’t it? I was saying, can we feel love and compassion? Donald Trump, it’s difficult, isn’t it?
But he really needed it. Especially now, it’s so many things happening. When mister Bush was president, oh, so much. I was shocked. That much hatred.
Even though inside the Buddhist society, I mean, you know, I was totally stunned. Wow. I was saying, are you really Buddhist? That much hatred when Bush was president. Now similar things happen in Donald Trump.
The point is that sometimes we really need this reflection. Important. Okay? So, something like that. It’s a meditation of love and compassion is really this feeling.
Okay? So it’s the object of this meditation of love and compassion is the other sentient beings, suffering sentient beings. So that’s why now this one is saying how could someone who does not want even that for wandering beings be anyone who wishes for them to be Buddhas? Where is their bodhicitta in someone who becomes enraged at others’ gain? So that’s exactly the if we are generating bodhicitta, then we must be better than this one, I think.
So the next one is the So this one is translated here. If whether he received it from him. Let’s say if whether means, let’s say, my enemy. Put down here. Let’s say, whether my enemy received it from him, some materials, money from how you say, a benefactor.
Or it remains in in the benefactor’s house. It will in no way to be yours. So what does it matter whether or not it’s given to him? And so this one is the summon give some money or or or a car or or or or some clothes and whatever is it to someone, you know, but that person is you dislike actually. You you dislike.
You’re unfriendly human being. Let’s say, that’s now I put down here is the enemy received it from him, from the benefactor who was giving something to your enemy. But then now, we enrage. We are unhappy. So we are unhappy because he was getting something from the benefactor.
Again, same thing. What is worth it? Feeling such a enrage when he was getting something from the benefactor? It doesn’t matter, know, this does not make you any different, even though now here is saying from him or it remain in the benefactor’s house, it will be in no way to be yours. Doesn’t matter even though benefactor does not give him nothing, just his wealth or money is just staying his own home.
There’s nothing you can get from the benefactor. This is nothing to you can get from him. It’s going to be stay in his house. But now he was giving to this person that they consider as your enemy. And what what is the worth it?
So that’s exactly why why it’s really we should be hatred and enraged or getting angry. So instead of getting angry or enraged, just try to be, you know, share this happiness with him. You know? Try to share this happiness which is they also go back to the rejoicing. Just rejoice when he was happy getting something from the benefactor.
You must be shared this happiness with him instead of getting angry and upsetness. Remember, this thing is going to happen. This happens. Really, really happens, actual life. It’s not easy.
But then really meditate, you know. It doesn’t matter if this wealth is giving to him or staying at the benefactor’s house. There’s nothing to do with us. Nothing. Totally nothing to do with us.
So that is why the Śāntideva was saying, just share this happiness with him. So that is the giving, receiving it from him, from the benefactor, or remain in the benefactor’s house, it will in no way be yours. So what does it matter whether or not it’s giving to him? Okay. And now next, eighty five.
And also again, this one you can also do and think. Actually this one is mainly the is Śāntideva was saying, this is really not point, this particular one is being jealous actually. Of the jealousy is the problem. Main point here is the, Śāntideva was saying, no point in being jealous, nor is there any point in feeling kind of a dislike, you know, because of that. Also he was receiving something from the benefactor because of his own karma.
His own previous debt, you know. Maybe previous lifetime that your enemy helped him and gave him some wealth and money. But now because of the because of his own practice of generosity to this benefactor in past lifetime, now this benefactor is returning back to him. That’s it. His own karma.
There’s nothing that is important or adopting such a really enrage or hatred towards him. There’s no reason to be doing that. Everything comes from his own karma. He was the one who caused, so that’s why now he was gaining the wealth. And Buddhist, many, many Buddhist books were saying, in this lifetime, that whatever we are gaining, especially the materials things, you know, or money or materials, that are from the practice of generosity.
So that’s why the practice of generosity is very important. It says, I cannot translate it in English, but I can explain it to you. That means the wealth comes from the practice of generosity. Happiness comes from the practice of morality or ethics. Beauty, inner beauty or outside beauty.
Physical beauty and inner beauty, both come from the practice of patience. Then the wisdom and knowledge comes from diligence, the virtuous effort. So and so. So that’s why the practice of generosity gives you results as wealth. So that means this particular enemy is receiving such a wealth and money from the benefactor because of his own practice of generosity in the past.
He did it such a practice. So that’s why now he was having this such he was receiving all these materials and money and like that. Okay. Now. Eighty five.
Oh, it’s very bad now. That’s is unbelievable. Second one is the Throw away. See, now here is the Throw away your positive force or others’ faith in you, and even your own good qualities. For what?
Don’t hold onto what could bring you gain. Tell me, with whom don’t you get enraged? Not only do you not feel sorry about the negative things you have done yourself, you wish to compete against others who enacted positive deeds. So, threw away. So that’s exactly the all virtues.
Of course, I mean, you know, then also not only just that, the also faith in you also going to be disappears. Look, I will read it in this translation what it says. Sometimes some translations are much clearer. Eighty four. Yes.
No. Eighty five. So why? By becoming angry, do I throw away my merits? Similar.
The faith others have in me and my good qualities. People’s respect, people’s honor, people’s faith in you as well as your own virtues, merits. Everything threw away, everything going to be disappears. If we get angry or the jealousy, so is the enrage towards others. Especially if someone is having a good time, Someone is happy.
Tell me why I am not getting angry myself for for not having the cause for cause for gain. You should saying we should be angry ourselves because of the we are behaving so badly. So then Śāntideva was saying we should be really angry ourself. Then the feeling anger towards others. Then the next one is the in this translation is the let alone not having any rumors about the evils that you committed.
Oh, mind. Why do you wish to compete with others who have committed miraculous deeds? Point this one is the making. You know, it depends. We do, we compete with others.
But competition, you know. So competition can be sometimes confusing. Can be positive, can be negative. Everything is the motivation. But now here is mainly the competition is if you try to, do some competition with the others negatively and erasing the bad motivation, mainly the bad one.
Generally speaking, you know, competing with other people is sometimes good, especially if you are young. You need a sudden, Oh, friends are studying so hard. Oh, they may get good marks. I must get good marks better than them. So that’s if you have this mind of computation, and you may do more studying things, memorizing things, which is the monastery.
I remember my teacher used to tell me, look at those Geshe students. So good. Look at you. You are nothing, you know. And I feel sometimes very much unhappy, or maybe they are getting better.
I’m not getting good marks. Or I must read and memorize the text and do all the reading things. Then sometimes this will help you to study it more. It was true. Of course, sometimes also the little here in Italy you go to, but that’s the beginning.
When you are very young, when you are studying, of course it’s not so big deal. But generally speaking, if you try to do competition with others, and to raising such bad motivation, maybe try to harm them. When they get better. Maybe if you enrich them, they are not good. Otherwise, if you compete with them positively, when they get better, if you can able to feel happiness for them, even though you try to compete with them, but they are getting better.
You couldn’t do it for some reason. If you’re happy for them, maybe not so bad. It depends on motivation, I think. But here is mainly the bad one. Know, let alone not having any rumors about the evil that you committed.
Oh mind, why do you wish to compete with others who have committed malicious deeds? So that means this particular one is if someone is really doing some good deeds, then I think just happy for them. Better not to compete with them. Better to let them be happy, and happy for their happiness. Everything is which direction, which point of view, which context we are talking about.
Okay? So, yes, that is now the especially here is I think mainly the also we need to add, although this text didn’t mention, we need to add enemy also, I think. Yeah. And get you care not get you care not get Now eighty seven. So now, eighty seven.
Even if your enemy lacks any joy, what’s there in that for you to talk delight? The mere wish in your mind won’t become the cause for any harm to him. Eighty seven. Even if you are so this one is the when that person, your enemy lack joyfulness. Not so, you know, then what is, what’s there in that for you to take delight?
Why should we, we are so happy for his unhappiness? You know, even though you wish to be not happy, your enami, again, won’t become the cause for any harm to him. It’s not going to be, even though you are wishing him to get sick or him to get some you know, bad things, sickness or bad things or whatever is it. But this wouldn’t happen. Even though you wish because of the his good or bad is everything depend on his own karma.
There’s nothing we can really make him miserable or make him sick or make him, you know, all this, how you say, make him unhappy or make him miserable life, suffering in pain. Because his suffering in pain comes causing by himself. His also happiness is causing by himself. There’s nothing we can do for it. So then there’s nothing to be adopting such an attitude.
So that’s now this eighty seven. It’s very true. It’s very, very true. Sometimes people do, even though Tibetan people, sometimes in China, Chinese government, or some Chinese people get something bad, some people are happy, Which I mentioned last week. Nineeleven and two thousand and one, when terrorists came and destroyed the World Trade Center and killed many, many people.
In the Middle East. Some part of the Middle East people are really celebrating. They are happy, hurting American people. Then after Mr. Bush sent so many army to Iraq, killed so many Islamic people and all those area, many, many people, then in the United States many people are celebrating.
They are happy. See, which is the regular people do that. So that just really does not make sense. Mean, the point is these are just how I say it, enrage. It’s ego.
self-cherishing. It’s a very nasty attitude, behavior. Absolutely. However, we are Buddhists. We must be much, much better than those people.
Now, next, eighty eight. And even if suffering came about through your wish, still what’s there in that for you to take delight if you said that you would become gratified. Is there any else more degenerate than that? Of course, it is not going to happen when you wish to, you know, have suffering of your enemy is not going to happen. That even though hypocritical point of view, even though something like that happened, if your wish come true, now your enemy is having some problem.
And even if his suffering come about through your wish, still what there in that for you to take delight. What what would be you should be delightful? You should be happy. What is the really that much happiness to be when your enemy is getting some problems and suffering any pain. If someone says yes, I can justify, If someone says, yes, I can do that because of the I can justify such a thing, if you said that you would become gratified, is there anything else more degenerate than that?
So we are not understanding. Something degenerating our own sight. Something is degenerating our own happiness, our own goodness, our karma. We are accumulating such a negative karma. How can we justify such a thing?
Just harming and feeling unhappiness for the others, even though your wish came true. So that’s exactly this one you say. Now, eighty nine is the So this one is giving an example of a fisherman and his hook. This hook caused by the fisherman, the disturbing emotions, are horrendously sharp, procuring you from them, O mind. The joyless remaining guards will cook me for sure in the cauldrons of hell.
Oh, hell realms, you know. So this one is the Śāntideva was concluding by starting that this anger or hatred, like a fisherman’s hook. So anger and hatred is like a fisherman’s hook that catches the fish. So Śāntideva was concluding that for us it is very important to make sure that we are not caught by this hook of hatred and hook of anger. Better not caught by this hook of hatred and hook of anger.
If we are caught by hook of hatred and anger, then there is only one way we will be reincarnated, which is the hell realm. So then what is the worth it? Then once you reincarnate in the hell realm, so then the hell, those gods will cook us. So that’s here in saying such a joyless realm. Gods will cook me for sure in the cauldrons of hell, which is very, very important to make sure that they should not be having such a feeling, you know, or this anger and hatred.
Then we will be by a hook of anger and hatred. So then it’s difficult. So this point is one thing that is very important to understand, suffering of the hell beings, suffering of animals. So I am not going to do, but what I am saying is these are daily basis. I know nobody likes to meditate.
Suffering of the hell beings, suffering of an animal, suffering of hungry ghosts. So that’s why in the Lamrim book, unfortunately I couldn’t do in the Lamrim. So Lama Tsongkhapa teaches so detailed many, many of these different, different realms of suffering. It’s very important to understand. Without understanding suffering, then it’s difficult to get out from the suffering.
Sometimes when you try to meditate, try to understand those realms suffering any pain, This will make you a little discomfort you. But we are Buddhist. We are practitioners. Also, you know, it’s also feel you a little scary way, which is good one. Good fear.
Remember, fear can be positive. Fear can be negative. This fear is positive. This fear will encourage us to do more virtues than the non virtues, And encourage us to do more goodness than the bad one. So see, this fear will help us to do more meditation, more really help us to vigilante, and our mental awareness.
So this fear will help us only goodness. So that’s why this fear is good. So that’s why in order to feel this kind of a fear, it’s very important to learn and try to meditate all those other beings suffering in pain. So that’s why the Lamrim. Next time, ask the teacher to teach those different fears from the Lamrim, so is also the Pabongka Rinpoche’s Lamrim.
Liberation in the Palm of Your Hand. That Lamrim also gives you very, very nicely. I did lama, both I did it, but beginning two thousand three, two four, two five, we didn’t have a translation of Lama Tsongkhapa’s Lamrim. But after two thousand and six, two seven, I think, they translated Lamrim. Three books.
But before that, only the Liberation in the Palm of Your Hand, which is Lamrim, Liberation in the Palm of Your Hand. Beautiful. It’s beautiful. Both of course, Lama Tsongkhapa’s Lamrim is great. Pabongka Rinpoche’s, is Lamrim is from the Lama Tsongkhapa’s Lamrim actually, without losing whatever Lama Tsongkhapa mentioned in the Great Treatise on the Stages of the Path.
He put down, but then Rinpoche also gives his own commentaries. It’s beautiful, beautiful. But now we have so many different Lamrim translations. I think these two Lamrim is very, very good to learn. So mostly those suffering things are.
Okay? Then it will help us to really to feel how fortunate we are as a human being. Oral suffering is if you try to compare with the lower realm’s suffering, our suffering is nothing. It’s small suffering. See, that’s why one of the was mentioned.
I think we must and should accept this suffering. We must take this small suffering positively in order to avoid the greater suffering. See? One of the words I mentioned this last few weeks back. If you give up, if accept it, this human small suffering for future big or greater suffering, I think then we are very smart.
But many times people misunderstand. When I was saying accepting suffering does not mean that they’re pessimistic kind of accepting. That’s it. There’s nothing I can do for you. Absolutely not.
Buddha says suffering can be ceased. See? Suffering should be understood. The cause of suffering should be know, suffering and cause of suffering should be understood. Cessation or suffering must be adopted.
Cessation or suffering and path must be adopted. Now, the Four Noble Truths. See, suffering must be understood, suffering must be understood. So now understanding suffering is the you need to go to learn the fourth noble truth, which is the first of the Buddha’s teaching. So now, what when I was saying accepting suffering is, of course, you need to, you know, when you are feeling pain in a suffering physically, mentally, whatever is it, there are meditations, there are many things you can do, or you can go to the doctors and you can do, first of all you can do that not to get sick, eating some right food, and doing some exercising things, yoga things.
Now Buddha House, we have a yoga place, Tārā Hall, do some yoga there also. Keep healthy. Eat healthy food. But after doing all of these things, still you get sick. Of course, then you know, yeah, you need to go to the doctor, take medicines, do some diagnosis, whatever you need to do, you need to do.
But here is the accepting is the because everything is coming from your own previous karma. It’s good to come now. So this is considered as a small suffering in pain. If I accept this suffering now, if I take this suffering as an advantage, if I transform this suffering into the path, so then I can be able to avoid the greater suffering. I can able to prevent the future greater suffering and big suffering like a hell realm suffering.
So see, this way you are accepting suffering. Accepting suffering is not, I’m not saying just accept it, do nothing. Blind accepting. Absolutely not. That’s a call, I think pessimistic or something like that.
Know? Just like that. Many people think Buddhist Buddhist teaching, the noble truth of suffering is something like that. Just that’s the way like that. No.
Of course, suffering can be changed. Suffering is temporary. See? This way you are going to accept the suffering. How beautiful.
Then when you do that, even though when you get sick, when you are in pain, so much better than just why it’s me, Why it’s me. And so, you know, then sometimes crying, sometimes screaming towards the nurses and doctors. So that’s just the, you know, it doesn’t work, you know. So many people do that. But we are as a Buddhist.
If you understand something like this, this will help us. Okay? So that’s it now. Yes. This one is now concluding this eighty nine.
Okay. Now I will stop here. Next week I will start from verse number ninety. Now, please have a break. Perfect.
Go ahead. Anyone? Go ahead. Go, go. Joe.
Correct. One hundred and one percent correct. Yes, that’s a good one. Very good, very thoughtful. Yes, My answer is very easy.
Because ignorance is the fundamental confusion. But don’t misunderstand. When we are talking about the ignorance, there are many different ignorances. Sometimes ignorance can be a not knowing mind. Particular ignorance is part of the not knowing mind, but the main thing is the opposite of wisdom, understanding and emptiness.
I would like to say that. We are that is the ignorance we are talking about. We are not talking about the ignorance of dwelling of the dependent origin, on arising, those false words, the ignorance. We are not talking about that. So this one is I think particularly because of not understanding emptiness or selflessness.
Because when you are not understanding selflessness, then you hold the self. Self is very important, almost like we clinging or grasping self as independent. I think that’s why this particular ignorance is not only just the not knowing mind kind of ignorance, this one is the ignorance that is the opposite of wisdom understanding selflessness, or wisdom understanding emptiness. That’s what I would say. Next question.
Anyone? Okay, then I think today a little earlier to stop maybe dedication. I think it’s better to go a little earlier, isn’t it? Getting cold also. Page thirteen, please.
Buddha House Book. A lot of Dharma which means we are not real, dispeller of those to be subdued. Make sure, in the light of your well spoken advice, secret contemplation, essence of the Buddha’s teachings, or foremost holy lama to you I am praying. O Lama, please, please, live long.