Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. A baby, Geshe Pema Tsering explains in this 46-minute session, is not inherently existent — and neither are its parents (its cause) nor its future children (its result). This three-part logic — phenomena are empty of inherent existence by cause, result, and entity — anchors his commentary on Śāntideva’s Bodhisattva Way of Life and explains why beings circle in saṃsāra. He then distinguishes three distinct motivations for generating bodhicitta before moving to the four forces of purification, picking up from the first force (repentance) to the second: taking refuge in protectors including Avalokiteśvara and Vajrapāni, whose wrathful form, he notes, causes the messengers of death to flee. The third force is introduced through a doctor-and-medicine analogy: we have been sick with the three poisons since beginningless time, and the teachings are our prescription.
File metadata (for organising)
File: 17 BD 2002 03 14.mp3
UUID: 65d8f937-29b1-4f2a-9d37-0c300066e343
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Deeds (Geshe Pema Tsering)
Date: 2002-03-14
Recorded at: Buddha House Adelaide
Duration: 45.9 minutes
Words: ~2,930
This. Mhmm. The great master, lord Buddha Śākyamūni, has stated that the the the sentient beings sentient being circles in the cyclic existence is because of not understanding the not understanding the the emptiness and the the emptiness and the peace or nirvana. Yep. And the the both the emptiness and the nirvana or the peace are are are not inherently distant.
Yep. So and those two those two lines shows or teaches the the three doors of every three doors of every liberation, that that there are three doors through which we peer through which one one attains the enlightenment or nirvana. No? So those two lines also explains that that each and every phenomena, they are not inherently exist. They are not inherently exist in terms of cause, in terms of result or the fruit, and also by their entity.
So therefore, the it’s it shows, as we said, that the the each and every phenomena are are not in inherently exist in non inherently exist in terms of cause, result, or by the entity. But but the sentient beings that lack lacks the understanding of how this how the or how phenomena exist. Therefore, because of that lack of understanding, one wanders or circles in the samsaric system. So as we said that not even yeah. Each and every phenomena are yeah.
Phenomena are not inherently exist in terms of in terms of cause, result, and their entity. So how we did prove this, for example, take a little baby as an example, that the baby by itself is not is not a truly exist or inherently exist. So because the baby, the by entity itself is not inherently exist, it implies that the baby’s cause, which is the parent, for example, they are also not inherently exist as well as because the baby is the cause for the next baby, its own child. So and and and because the cause the causal condition, the baby itself is not inherently exist, whatever result it produce, like the baby’s baby, and the result is also inherently existent or is also inherently existent or not truly existent. So therefore so this is how the the each and every phenomenon — all are free of, or not inherently existent in terms of, the three: cause, result, and entity.
But sentient beings, the we fail to understand how they are not inherently exist. Therefore, we one one wanders in saṃsāra. So whoever realize the how that the cause the entity cause and the result are not inherently existent or are free of truly existent, then whenever one realizes this, it we can one can say that person has realized the emptiness. And so whenever the whenever one realize or yeah. They realize the emptiness or the inherent existence of that inherent existence, of course, this entity and the result.
And from that moment, the the door of the disturbing emotions and so forth has been closed and will never arise again. Yep. So by by realizing so so one cuts the door and cannot develop any one of any of those three poisons with attachment, hatred, and confusion or ignorance. Due to that, one will not one will not accumulate any non virtuous actions. No.
Because of that, not cultivating any negative negative or non virtuous actions, then attainment of liberation becomes quicker or the nirvana or liberation or the enlightenment become much quicker or So and not only by by realizing such the the the inherent existence of phenomena, not only one stops cultivating, you know, the nonvirtuous action, it also helps in reducing or the weakening the previous previous bad karma or non virtuous actions one have while one has cultivated, it it becomes it it weakens them up or the the yeah. Reduces by reduces through their practices. And due to this, this karma to circle in the cyclic existence becomes lesser and lesser, and therefore, this is how it becomes or it helps one to attain the liberation or free from cyclic existence sooner. So so at this stage because we at this stage, we’d we we don’t realize or we can’t or we just say, we don’t or we can’t realize the inherent existence of the phenomena. So due to this, it is very important for one to involve or or perform the practices of accumulating the merits and and purifying purifying purifying purify or, yeah, practice of purification.
By doing so, it will help one to, to to realize the inherent nature of the inherent, the inherent nature of phenomena. And and one can produce or involve in the practices of the listening to the teachings. So the practice is like, you know, listening to the teaching, reading the text, meditations and teachings and teachings and teachings and teachings and teachings, and so forth. So briefly speaking, then then whatever practice has been performed, once you perform it for for the attainment of enlightenment. So yeah.
And out of the out of the practices of accumulating the virtuous or or, yeah, virtues or merits, the very effective one the very effective ones are are, like, the the meditation or, yeah, training in the body bodhicitta or altruistic intention and and rejoicing for others virtuous actions. So at this stage, are studying the the Shantidevas, Bodhisattva way Bodhisattva’s way of life. And in that text, it shows the activities or actions done by the Bodhisattvas to attain enlightenment. And not only that, it also teaches how to accumulate or cultivate the altruistic intention bodhicitta. So therefore, one should try best to train in these activities of bodhisattvas and cultivate the the bodhicitta.
And so once you generate the bodhicitta and to to and there are three ways of generating the bodhicitta generating bodhicitta. And the the three ways of developing or generating the bodhicitta is it’s the same that the the the same principle is to attain enlightenment for the sake of entire sentient beings. But there are three ways. The first one is having a motivation to attain enlightenment together with the sentient beings. That is the first one.
And the second one is bring all the sentient beings in the enlightenment or state of enlightenment first, and then sorry. Bring them first and then enlighten oneself next. This is the second one. And the third one is to enlighten first one first one one attained enlightenment, you know, first before the sentient beings and once after having reached the enlightenment state enlightened state and put then bring all the sentient beings into, you know, a state which is later than oneself. So these are the three ways of developing the bodhicitta.
Great. Yeah. And in order to develop any of those three bodhicitta, first, one needs to understand to how understand how one undergoes through the suffering of cyclic existence, how one has been in the past and one is going, and one will suffer in cyclic existence. So so to to develop any of those three bodhicitta, one needs to understand well or, yeah, to see oneself need to, yeah, understand how one undergoes through huge suffering in cyclic existence. And and by doing so, knowing oneself, which goes through suffering in cyclic existence from the beginning of time, by knowing so, then feel understand like like like oneself, all motherly sentient beings have have been through suffering from since beginningless time, and they are still suffering and and feel compassionate, develop compassion, and and and and and and and by knowing they are suffering, feel one can’t bear seeing motherly sentient beings undergoing such suffering.
And by doing so, then develop a mind or a wish to free those motherly sentient beings in from suffering and and took others or sentient beings as more important than oneself. It is because oneself is just the one, while sent sentient beings are numberless. So, therefore, you know, just before just just before we have recited the the seven-limb prayers as well as the the refuge, and so all these virtues one have cultivated from reciting, practicing the seven-limb prayers, going taking refuge, and all those merit one have cult collected from receiving teachings on the Bodhisattva way of life, so forth. So dedicate all those merits one have cultivated for the attainment of enlightenment for for the yeah. To attain enlightenment for the sake of all sentient beings.
So on such a mind or yeah. On such a mind, we shall do a short meditation here. So we were dealing going through this the four four forces of of how to purify the negative negative actions. So and out of those four, we finished the first one, which is called the the power of repentance. Now to the second, which the second force, which is the force of the the object.
Thirty nine. Pardon, sir? Thirty nine. Forty nine. K.
Yep. Forty nine. The Did we really go down to the forty nine? Because he went over something That’s right. Anyway, starting from the verse forty nine.
It’s the Tibetans look like upside down everything. Yep. It’s starting forty nine anyway. The the what Geshe-la was saying is the fifty one. It’s okay.
Oh, yeah. That’s. So and the second, which is the the force of force of object or a reliance. So the where the object or the place where one seek refuge and and does the the practice of purification. So as for the object of object or a reliance, they there are many.
They are bodhisattvas, Buddhas like Manjughosa, Avalokiteśvara, and so forth. Larry. Larry. And the the the And from starting from the verse forty nine and goes till verse fifty five shows the second force, which is force of object or the reliance. And on in in all those verses, they shows where where where one shows the object of reliance or the force of reliance and how one the the the strength or the the miraculous powers they have to cure other sentient beings and their qualities and so forth.
So those are the force of reliance or object where the great master Śāntideva himself took refuge in Manjughosa and so forth, like Samantabhādra and Avalokiteśvara, Vajrapāni, and so forth. And so like like like so likewise, we should recall or we or one should recall all the misdeeds or a negative act upon non virtuous actions one have cultivated and remember remind all non virtuous actions and develop a fear towards what, what, how, or what one has done. And by knowing so and feel, you know, humbling body and so forth, and then recall all this and then and go in refuge to those protectors and ask telling them that one they’re petitioning the one how one has done this and this in the past and present and so forth. And now and with the fear and request them to protect you and making promise that that one will not accumulate such negative actions. No?
So nonverbal versus actions. No? This one? Yes. So and not only one recalls all the face and so forth in front of the the the the objects.
One also requests and one also make offerings by saying that up till now, I have been cultivated all these negative actions, and and it is more likely that I will do one will do more in future as well. So, therefore, I feel I feel regret towards what one have done, all these non virtuous actions. And today and please let me be under your protection, and I shall here offer all my body, speech, and minds, and that is now completely belongs to you. And please make good use of my body, speech, and mind. Mhmm.
So and not only it offers to it it also one also offers one’s body speech in mind to the the Avalokiteśvara. So and so one is, you know, say, confessing all the mistakes or non virtuous actions one have done and and asking them to and making offerings of your body, speech, and mind and asking them to make good use of it. Not just saying simply, one develops a huge fear and and what was the word now? Mourning. You know?
You know, accept. Yes. So and the objects where the great master Śāntideva has made refuge are here clearly written in the texts: Samantabhādra, Manjughosa, Avalokiteśvara, Ākāśagarbha, Kṣitigarbha, and Vajrapāni. So so and one as we one has seen that they often make the request to to take refuge in vajrapani. And it is one reason why one takes refuge in Vajrapāni is that Vajrapāni has a very wrathful looking form.
So and not only so that that is the main reason because all the the messengers of the death, which is, you know, they whenever they seized vajrapani, they just run away. And because if you are under protection of vajrapani, they just won’t be any closer to you. They just run away because of Vajrapāni’s appearance — it’s a wrathful form. So this is the main reason that the great master Śāntideva himself takes refuge in Vajrapāni.
So in this set in in these seven verses, one goes refuge in all those protectors. And after after having taken the refuge, one refuge, one makes the pledge. And and and by saying that up till now, I have transgressed or not not have not been following all the the advices or the precepts given by the great you protectors. And now here, I’m making this pledge that from today onward, I will undertake all the advice and precepts. So and in this text, they have mentioned only a few objects or protectors by name, like Samantabhādra and so forth.
But the the the the object can be numberless. For example, like, all the Buddhas of the ten directions, the bodhisattvas and the practitioners of hearers and solitary realizers and one’s own spiritual teacher or a master, so forth, they are all the protectors and the object of refuge. And likewise, an individual each and every individual has their own Dharma protectors and practices. Some practice Avalokiteśvara, some Tārā, some Vajrasattva, and so forth. So they but they are all the object of refuge.
So one can so if one practice Tārā, and by doing taking refuge and so forth in Tārā and practicing so, it’s the same that one also receives all the blessings and so forth from the the rest of the protectors as well. So and whatever one one practices one does, like taking refuge, doing daily sadhana or commitment, and so forth. So whenever one does any any kind of practices one performs, one should do this for the for the purification of all the the the purification of all the non-virtuous actions done in the past and in the and doing currently or in yeah. Currently, and also do it for the for the attainment of enlightenment for the sake of sentient beings. Yes.
So here concludes the second forces. Now towards the third one, the third force. And now the third force, which is the force of applying or for the forces of antidotes. Okay. Mhmm.
Now and as for the third forces, it has two subdivisions. The first one is called the reason of teaching or showing the force of antidotes. And the second one, the second subdivision is the actual antidote. These are two. And Okay.
And the first one, the the reason why one should apply anti the the reason why the reason why one should apply antidote, it has been taught in the next following nine verses, which is from fifty six till sixty four. Yes. Good. So the reason why one needs to apply antidotes is because, for example, like the the disease or or or yeah. Disease, the illness one undergoes through.
So when one goes through the illness, one, in order to free oneself from that illness, will definitely need to seek help from the doctor. And by consulting the doctor, take each and every piece of advice and follow the prescriptions of the doctor, and one will go and take the medication in order to free oneself, recover, and cure the disease. So likewise, for us, each sentient being has been sick from beginningless time with three types of disease: attachment, hatred, and confusion or ignorance. And in order to free or cure oneself from the disease of the three poisons, one needs to see the doctor, which means taking refuge in the refuge objects. And likewise, in order to cure the disease, one should take refuge in one’s spiritual masters, the precepts, and so forth.
And by doing so, then take the prescription or the advice, like reading following in the text or the steps of the steps of the practices stated or taught by the great masters. And with the text, the teachings are like a medicine given by the doctor For example, like, at this stage, if we if one ask somebody are sick like ourselves, we might say one will not agree that they are sick, because: no, I’m not sick, I’m fine, so forth. And and and and and it is understandable that one may not understand it because we we or one is hugely