Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 47-minute session, Geshe Pema Tsering opens with an arresting image — animals waiting in line at a slaughterhouse — to drive home that death is certain and its timing beyond our control, reinforcing the point with the sudden deaths in the World Trade Center. He then turns to what actually helps when death arrives: the virtue accumulated in this life and genuine trust in the Three Jewels, moving into a careful distinction between causal and resultant refuge and between relative and ultimate Dharma. The commentary then pivots to bodhicitta as the highest form of virtue before entering the offering chapter of Śāntideva’s guide to bodhisattva conduct: mentally offering unowned beautiful things — flowers, mountain ranges, forest groves, still lakes — then offering one’s own body to the Buddhas, then beginning the twelve types of visualized offering, starting with bathing the Buddhas in a perfumed jeweled chamber.
File metadata (for organising)
File: 12 BD 2002 02 28.mp3
UUID: cc97f06b-a0d7-4544-8528-e6e950642192
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Deeds (Geshe Pema Tsering)
Date: 2002-02-28
Recorded at: Buddha House Adelaide
Duration: 46.7 minutes
Words: ~2,521
So we should reflect that we don’t abide even for a moment. In fact, we’re subject to change. We’re momentary. And everything that’s impermanent is destroyed moment by moment. So we should reflect that definitely because of this fact, we will definitely die in the future.
It’s a little bit like an animal waiting in line at the slaughter yard. Definitely, that animal’s turn will come. We are similar to that, but it’s often the case that we don’t reflect on this. We don’t really fully understand the fact. And if we were potentially given a choice of whether we would want to meet the Lord of Death and so forth, we would tend to think, no, I don’t really have any particular desire to do so.
And when we think about the issue, it’s almost as if we had some control over our future, that there was in fact some choice. And simply by thinking, no, I don’t want to die, that that would stop us or we wouldn’t have to die as a as a result of that. We tend to think that that we’re not gonna die, but still, when we look around, we see those that are old and they’re old age. Definitely, they don’t remain long. And even those in their youth, although they may abide for some time, still they face the same ultimate result.
Also, therefore, you know, when a person they’re born, they grow to the age of sixteen, seventeen, eighteen. Although there’s a tendency to think that they remain we remain at that point, really, with a destroyed similarly destroyed moment by moment and death is approaching. If we just look for a short period, it doesn’t appear as if we change a great deal. It’s hard to convince ourselves that actually we are changing. But if we take a longer period, then we can see definitely there has been a change from the time of our youth.
And now we’re faced with gray hair and wrinkles and various other attributes of age. So then and this is through the power of self grasping and self-cherishing. And through this power, we tend to think that, oh, in my own case, for my own self, I’m doing okay. I’m not doing too badly in terms of the process of impermanence. However, even though we abide at present, we have no idea when death will arrive.
So really, death approaches, and we have no idea about when death will actually arrive for ourselves. It’s a little bit like in America, those people that were in the in the building, in the in the trade towers. They were fine one moment, the next moment they were struck down by a plane. So our situation is similar to this. So even though we have no particular desire to go, still one day will arise.
We’ll get we’ll be get a little bit sick and so forth. And before we know it, we are departing. And at the point of death, the only thing that is of benefit to us is our Dharma practice. So practicing Dharma has value, whereas whatever else we may spend our time doing doesn’t have any value at the time of death. So in fact, death is approaching and at the time of death, only Dharma is a benefit.
And in this instance, therefore, we should very carefully consider the practice of Dharma. So then when the time of death is approaching, then we really begin to reflect on what actions we have committed, positive or negative. And at that point, we start to think about requesting refuge and so forth. So then with death approaching, if we’re able to reflect back on what we’ve done in this life and we see that we have engaged in some practice, then it will be possible. We’ll see the possibility of our rebirth in the higher realms.
On the other hand, if at that point we look back in our lives and we see that we’ve mainly been engaged in the practice of non virtue, then this will be a great disadvantage to us, to be a great weight for us to bear. But this can arise because at the time of death through being attached to one’s property, one’s anything to do with oneself or others, then this can give rise to strong attachment arising. In response to that strong attachment, one can attain a lower rebirth. So the point of death, one should reflect on the Three Jewels. The best reflection at the time of death is to recall the Three Jewels and then to recall the virtue that one has committed in this life.
And on that basis, then requests made to the Three Jewels may be fulfilled. So the really, the virtue that one has committed in this life is the actual refuge itself. In general, the the actual Dharma refuge is the truth of path and the truth of cessation, but they only occur in the continuums of ārya beings. So for us, at the time of death, it’s having faith in the Three Jewels, the Buddhadharma and the Sangha, with reflection on the virtue committed in this life that really acts as the actual refuge for ourselves. So in general, there are Three Jewels.
The actual jewel the actual refuge, the actual jewel is the jewel of Dharma. And the jewel of Buddha is the one that teaches that. And the jewel of Sangha are those that establish that, but the actual refuge itself is the jewel of Dharma. So for ourselves, what the Dharma is, what the jewel of Dharma is, is the virtue that we have established within our continuum that we’ve collected within our own continuum. That is the is the representative of the actual Dharma, jewel of Dharma for ourselves.
And the representative of the jewel of Sangha for ourselves is those Dharma companions that we have that help us to practice. And the representative of the jewel of Buddha is one’s teacher who teaches the path and so forth. So for an ordinary being ordinary beings like ourselves, then one takes refuge in the Three Jewels, not the actual. We don’t are not able yet to take refuge in the actual Three Jewels, but we take refuge in a similitude of the Three Jewels. So for ourselves, we have to establish the jewel of refuge, don’t we?
So it’s up to ourselves to actually establish the jewel of refuge, the actual jewel of refuge. So in terms of the practice of virtue, the the highest virtue is really sort of attained through the practice of bodhicitta. So that’s really what we need to concentrate on. So here, we need to practice bodhicitta. What bodhicitta is is the mind that aspires to attain the state of enlightenment in order to enlighten, free all sentient beings from all suffering whatsoever.
So this is what we need to establish, and so now we will meditate on this. Oh, yeah. Oh, yeah. So in order to attain bodhicitta, then one really needs to investigate whether it’s possible that we attain Buddhahood itself, whether we have the potency or the capacity to attain Buddhahood ourselves. And in establishing that, then we can establish bodhicitta.
In general, there’s two types of refuge. There’s the causal refuge and the resultant refuge. And the causal refuge refers to the refuge which is not contained within one’s own continuum. So this refers to external Buddhas such as Śākyamūni Buddha or Milarepa and so forth, other beings who attain the state of Buddhahood. On the other hand, resultant refuge is refuge that one oneself will establish within the continuum of one’s own mind.
So there are these two types of refuge. Also, there’s in terms of refuge, there’s the ultimate and relative refuge as well. So in terms also of ourselves and establishing the resultant refuge, So what what that means here is that the resultant refuge for ourselves is the state of Buddhahood that we eventually attain, and we take refuge in that state. We practice virtue and bodhicitta in order to eventually manifest Buddhahood for ourselves, which is the resultant state of refuge. So then reflecting on the nature of bodhicitta, which is the mind associated with the aspiration to attain a state of Buddhahood for the sake of all sentient beings, and then with the conviction to study the nature of this particular mind, contemplate it, and to meditate upon it, and therefore, engage in hearing contemplation meditation on this very text itself, then we should spend a few moments now reflecting or meditating upon bodhicitta.
So now dealing with verse number two in chapter two, As it says, whatever flowers and fruits there are and whatever kinds of medicine, whatever jewels exist in this world and whatever clean refreshing waters. So here, this verse then begins this next section, the second section of the second chapter, which is offerings making offerings of things which are not owned, unowned by other beings. Yep. So this verse here, in the commentary, it goes into various descriptions of different flowers that one can offer. So the various types of Utpala flower and the various types of lotuses, the very the five colored lotuses, the variegated lotuses, and so on, possessing eight petals, and various other types of flowers which are contained within the threefold division of the Arabara class in Tibetan.
So these are various other types of flowers that also exist. So all of those are suitable to be offered. And then in terms of fruits, then fruits like the arura and so forth, other delicious fruits that occur, these are suitable to be offered. And in medicines, all manner of different types of medicine and jewels and what is clean and refreshing, such as crystal clear waters and so forth, or waters of the great ocean possessing the eight qualities. All of these things are suitable to be offered.
So then continuing, Likewise, gem encrusted mountains, forest groves, quiet and joyful places. So all of these places we can visualize that are unowned but pleasant and attractive and so forth. Heavenly trees bedecked with flowers. So here, all the various different types of attractive trees that that exist and that are also possessed flowers, fragrant flowers, beautiful colored flowers, and then trees that are laden with fruit and so forth. And then fragrances of the celestial realms, so here referring to, the incense and so forth that emanates from divine abodes, and then wishing trees, wish fulfilling trees and gems, uncultivated harvests, all ornaments that are worthy to be offered.
So all of these also one reflects on and visualizes them in all their attractiveness and all their beauty and so forth. And then on to further lakes and pools adorned with lotuses and a beautiful cry of wild geese, everything unowned within the limitless spheres of space. So all of these things one visualizes. So then, in verse number six, creating these things in my mind, I offer them to the supreme beings, the Buddhas as well as their sons. And oh, compassionate ones, think kindly of me and accept these offerings of mine.
So one is generating these offerings through one’s imagination. One doesn’t actually possess these things oneself. But since they’re unowned, one can possess one can visualize them, imagine them to exist, and then offer them. Of course, the Buddhas themselves understand that we don’t actually possess them, and we request the Buddhas to accept these offerings, understanding our current situation. And then as the text continues, having no merit, I am destitute, and I have no other gifts to offer.
So we’re requesting the Buddha to who completely understands our situation to bear with us for our meagreness, for our poverty. And then, oh, protectors, you think of help helping others. You only think of helping others by your power accept these for my sake. So we’re requesting the Buddhas who always contemplating the purpose of other beings to think of this here and accept these offerings so that we may generate merit. So here, we make these offerings and then request that we ourselves, we’re we’re poor, we’re like servants, we’re like we’re we don’t possess much wealth and so forth, but please accept these offerings on our behalf.
So then in in the eighth verse, Henceforth shall I offer all my bodies to the conquerors and their sons. So this verse now marks the third third division of the initial classifications of the chapter. So here, we’re dealing with making an offering of one’s body. So this includes the eighth and the ninth verses. So here, this body that we continuously apply the imputation I to, my to, and so forth, this very body itself I offer as well.
So then as it continues, the second half of that verse, please accept me, you supreme heroes. Respectfully shall I be your subject. So here, by offering this, we really request to be accepted in a sense as a student by your you compassionate ones who think only of the purpose and benefit of others. And respectfully, I shall be your subject. In fact, as it says in the text, I shall be your slave or I shall be your servant and so on.
And then in verse nine, through being completely under your care, I shall benefit all with no fears of conditioned existence. I shall perfectly transcend my previous evils and in the future shall commit no evil. So here, we make the commitment if we’re taken under the care of the fully enlightened Buddhas that we shall no longer have fear of impermanence and conditioned existence. But instead, having transcended all our past negative actions and having made the commitment never to commit negative actions again, one seeks to be continually taken care of by fully awakened beings. So then we move to the next section of the text, and this is then the twelve types of offering that are visualized or emanated by one’s own mind itself.
And within this, there’s a particular a quotation in the text that mentions the twelve types of visualization offering of the twelve visualized objects or visualized practices. So the first of these then refers to washing. So this is verse number ten. So firstly, verse ten states, to very sweetly scented bathing chambers with brilliantly sparkling crystal floors and exquisite pillars ablaze with gems, having canopies above aglow with pearls. So this verse here then describes the place in which one will bathe, the Buddhas and so forth.
So here, it talks of an abode which is extremely pure and scented with perfume and brilliantly lit with light and gems and so forth. In fact, it possesses the five types of fragrance and various jewels, precious and semi precious, coral and so forth. So making it an extremely attractive abode whereby then the Buddhas will be bathed. So the eleventh verse then deals with the method by which the bathing takes place and