Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 46-minute session, Geshe Pema Tsering opens by reciting a verse from Tsongkhapa’s Foundation of All Good Qualities — the resolve to bear the burden of freeing all sentient beings — then leads a short bodhicitta meditation. He resumes chapter four on conscientiousness, working through verses on the rarity of precious human rebirth: Buddhas appear as rarely as the Udumbara flower; the ten endowments are hard to assemble; and the life you have now is like a borrowed object — use it fully before the five days are up. He confronts the common rationalization that practice can wait for a future life, explaining why lower-realm rebirth makes that a near-impossible gamble. The session closes with verses on the danger of anger: a single moment of anger toward a bodhisattva can destroy virtues cultivated over thousands of eons.
File metadata (for organising)
File: 28 BD 2002 05 09.mp3
UUID: f70878c7-c3ea-46f9-82b8-eff5a767b091
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Deeds (Geshe Pema Tsering)
Date: 2002-05-09
Recorded at: Buddha House Adelaide
Duration: 45.6 minutes
Words: ~3,162
Oh, So So great master Tsongkhapa in his text so called the foundation of all good qualities said that, like oneself, all motherly sentient beings are also also being born in the the ocean or the ocean of cyclic existence of saṃsāra. So therefore so I shall here take I shall here take the burden of of burden to free all these motherly sentient beings from the suffering of cyclic existence, and and may may the gurus and Buddhas bless me to generate this bodhicitta. Many people, they don’t know that they are wandering in this in the cyclic existence and undergoes through the sufferings of saṃsāra. So in order to understand, to realize how one circles in the cyclic existence and undergoes through the suffering, we we need to go through the practices of hearing and contemplation on the teachings. So in order to realize how one circles in the cyclic existence and undergoes to the suffering, because one needs to know the one needs one needs to recognize the sufferings of the cyclic existence.
So in order to by knowing this by recognizing the sufferings of the cyclic existence, then should try to abandon or abandon the causes of the suffering of cyclic existence. And the and the the causes causes for all the sufferings are are the disturbing emotions and the action. So therefore, one needs to practice to practice to avoid or abandon the actions and the disturbing emotions which are the causes for sufferings. So we need to abandon the those the action and disturbing emotions who are the causes, which are the causes for the suffering of cyclic existence. And in order to abandon those two, one one also needs to recognize what what what are recognize both the actions and the disturbing emotions.
And as for the disturbing emotions, the main disturbing emotions are so called the three poisons, the desire, hatred, ignorance or confusion. These are the three main disturbing emotions. And furthermore, there are four hundred and twenty four disturbing emotions in numbers. And as for the actions, there are three types of actions, the positive actions, negative actions, and so called the fluctuating action. So the first yep.
The the and the the positive actions, they give rebirth towards the the humans and the god of so called the desire realms or the god the gods who are in desire realms. And negative or non-virtuous actions resolve one to take rebirth in lower rebirths. And the the third one, so called fluctuating action, will cause one to take birth in form and formless. So so the in the god realm, so called form and formless god realm. And we all understand the suffering of the sufferings in the lower lower realms, animal, hungry ghosts, and hell realms.
But people who hardly recognize the sufferings of the the those human realms human and the god realms because in because because their causes are the not non-virtuous actions but positive actions which act as a causes for them to take rebirth in the god and human realms. And because they their causes are are also the positive actions, and they have this they they they have to have they receive this happiness of cyclic existence. So for that reason, they we we hardly recognize the sufferings of the of those two realms. Got it. Got it.
So therefore, the practice of small scope, practice of small scope, which main goal is to attain the high high in future life or in the next life. So it and that so that implies actually the practice of small scope or strive for the higher realms of cyclic existence or take rebirth in cyclic existence. So because their practice is to take rebirth in cyclic existence, in reality, we should not wish to take rebirth in cyclic existence. For that reason, whatever positive or whatever practices or virtues one collected one collects should collect it for the for the attainment of liberation or nirvana. So therefore, the the the master is that in that first line of that verse which Geshe-la recited earlier this beginning of the class.
Like oneself, all motherly sentient beings are born in the the ocean of cyclic existence, and that ocean of cyclic existence has both the sufferings and happiness, and that happiness is the happiness of saṃsāra. So we make mistake that that we see we we don’t recognize that our the the some the happiness of saṃsāra is the the suffering. In reality, it is a suffering even though we see see them as a happiness. So therefore so so whatever practice one performs should not that should not perform it to attain the happiness of samsaric existence. One should do it to become make it make one’s practice become the causes to attain, not only the nirvana to attain the Buddhahood.
So as like oneself, all motherly sentient beings motherly sentient beings also are. Goes through the suffering of cyclic existence. So, therefore, we we have a wish we have a we have a responsibility or responsible to take the burden of freeing all this freeing sentient beings from the suffering. Yeah. So here, the making a petition or request to one’s the gurus and the Buddhas wishing to develop a bodhicitta, which willingly bodhicitta within oneself as soon as possible.
And the bodhicitta is the mind which is which which is willingly to accept the burden of freeing sentient beings from So should do should do a meditation here on this bodhicitta that that that whatever practice I perform here may become a cause to arise bodhicitta within yep. To to realize or generate a bodhicitta that that is to attain enlightenment for the sake of motherly to free motherly sentient beings from the suffering. So we shall So we shall do a short meditation on this mind or bodhicitta. Yeah. So not only this meditation should done only in this class, one should one one can all one can always do the same meditation in each and every practices.
Beginning of each and every practices one perform. Either one is doing a meditation on Tārā, Vajrasattva, or any kind of practices. So beginning of that, for example, like Tārā, so whatever one just for motivation is to to one’s meditation should uphold or should be done in conjunction with the with the mind of altruistic intention, that wishing that that in order to free this motherly sentient beings from sentient beings from the suffering of cyclic existence, may I I just I do this practice to become like Tārā. We shall do a meditation here that that may I shall do this practice to become, yeah, to become a Buddha or in yeah, Buddha in order to free all these motherly free sentient beings from the suffering or such bodhicitta or altruistic intention, we shall do a short meditation. So now we are on to the chapter four, I think.
Yeah. The the conscientiousness. And it has oh, and we last last week, we stopped that being how to be very conscientious. In terms of in terms in terms of thinking about the precious human rebirth. And it has three three subdivisions in turn thinking how it is difficult how it how difficult it is to find.
And by thinking about this and how difficult it is to free from the sufferings of lower lower rebirth. And and the Yeah. And the third one is after having attained the precious human rebirth, one needs to yep, perform the positive actions. The by thinking about the how difficult it is to attain precious human rebirth is being being explained in the next six verses. Where where did we stop last week?
Because I don’t wanna mark it because it belongs to Buddha House. Okay. I think it’s, yep, from verse fifteen, sixteen, seventeen, eighteen, nineteen, twenty. Yep. These are the six.
So the the precious human rebirth is very, very difficult or hard to attain, and it is very rare to attain as well. And it is like the reason why it is because the the it is very rare the Buddhist to to to yeah. Buddhist to come to the end of rather to to this yeah. You know, to into the world to teach the teachings because so, yeah, the it is like Udumbara flower, which means it’s a it’s a Udumbara flower, which is set forth that the the only one Udumbara flower grows in the world when one Buddha comes. So it’s likely.
And whenever one Buddha comes and turn the wheel of Dharma, the one single flower comes, and this is the only it. So it’s very rare because it is very rare that Buddhas come down to turn the wheel of yep. Gifted teachings in come into this world. So, like, because Buddha is very rarely comes, therefore, his teachings are three baskets. Three baskets teachings are also very rare.
So, likewise and and and having a having those so, likewise, the precious human rebirth with with eight leisures, ten endowments, like, in which comes under the first lamrim chapter and being not born as a barbaric area and in a central place, so forth. And you just all that that yeah. So precious human rebirth with ten ten endowments is also very difficult to find. So at this stage, we have received the precious human rebirth and which is very hard to obtain. So having attained or received such a precious rebirth, we should not waste it and and try one’s try one’s best to to to practice.
Right? Mhmm. So therefore and not only we have attained this precious human rebirth, and we have all the good conditions and free free from the the yeah. Free from the obstacles like we are not sick at the moment. And and we have all the good condition.
We have food to eat yeah. We have food to eat, water to drink, place to live, so forth. And we also have time. One can’t complain that I don’t have time, I don’t have practice time for practice because I’m working. And this is one can’t have such yeah.
Take such excuses because because even if one works, probably one works for five hours or eight hours. So some some say twelve. But even if one works for twelve hours, they’re still at the six twelve remaining are there. And out of twelve, one, say, either four or five hours sleep. So that means there are eight hours or six, seven hours to practice.
Yeah. So it is very important not to waste the time and and to practice. The reason it is because it is because, you know, our life is a short life, and it’s and and our, yeah, life changes very momentarily in in each and every second. It changes, but we don’t see it changing. So so therefore, after having attained this precious human rebirth, once you try to take advantage and make good use of this precious human rebirth as much as one can, because because we have received this precious human rebirth for once.
And and and and also getting this precious human rebirth once is like a like a borrowing an object from from the owner. For example, like, one borrow something for five days. And within that five days, try your best to use as much as you can for that object. After five days, you have to return it back to the owner. So it is like it’s the same way that you have received this precious human rebirth.
So yep. And it it is the precious human rebirth is like take borrowing something from a people or from from the owner because it you know, the time comes and one one day one have to leave, like the like like returning the object to the owner. And because one has no freedom or yeah, freedom because if one has a freedom, then one nobody wants. Nobody wants a life momentarily changing, nobody wishes to become old or die so forth, but we don’t have freedom. So so if one has, then probably everyone likes to be in their forties and looking beautiful, etcetera.
So at the time of at the time of at the time of death is like the end of the the five days to return the object to the owner. So at the time of the death, whether one like it or not, one has to apart from the that precious human rebirth. So therefore, before that before that time, the time of death approaches, one should try to make good use of this precious human rebirth as as much as one can. Some people think, you know, not not not in this life or this not not in this life. Maybe in future, I will take another precious human rebirth.
And and during that time, without any difficulty, I do a nice practice. So and and saying that I will do a next in future, receive another precious human rebirth and then do practice, but that doesn’t work at all. It’s because this precious human rebirth is very, very hard to attain. And and, yep, our our former life has worked very hard. And as a result of of former life’s work, we have received this precious rebirth.
And in order to have in order to receive such precious human rebirth in future lives, one needs to work very hard within this lifetime. Because to receive the precious human rebirth, one needs to have all these conditions, like, that it should have a good basis of it of ethical discipline, and and that ethical discipline should be supported by the practices of six perfections and and and and also should be and also should have made the so called the wishful prayers. So without all these conditions, one will not receive the precious and the rebirth. And formal life has worked so hard, we received this. And then within this and in this life, if if one only cultivates the negative actions or non virtuous actions, and that will result one to take rebirth in a lower realms.
Thinking yes, I shall receive a precious human rebirth in future lives and practice is is is a huge mistake, and and and it’s a grave fault should not think that way and and try to do the practice straight away. So so should not waste this precious human rebirth. If one does simply waste it on the worldly pleasures and collect on collect the non virtuous action, and by doing so, we’ll definitely result one take rebirth in lower realms and and in next life. But by taking such a by taking such a rebirth, then it is very hard to hard to get back to the precious human rebirth.
And and but yeah. And in the lower realms, one can hardly cultivate a virtuous actions. So therefore, should not should not waste this precious human rebirth and and and and and, yep, practice as much as one can. Because after take after having born in the lower realms, then it is very difficult for one one to one one sorry. One can really perform no virtuous actions, but we can think for the the dogs and pigs, yeah, etcetera.
You know? One can I mean, they they they they can hardly cultivate any positive actions? And and and in terms of cultivating a negative actions, they are sometimes they are more skilled than we humans. For example, like the donkeys for example, like why am I mentioning here? The monkeys and the donkeys.
Yeah. It’s the monkeys so forth, and they’re very tricky and very skilled in cultivating non-virtuous actions. So you cannot wait and waste this wait to practice and waste this precious time and rebirth. And and procrastination is a very, very bad thought, and and that is very harmful and that ruins or or deceives oneself. Like, thinking, I’m young at the moment.
When I grow grow a bit older, I I shall practice or I will practice or saying, I don’t have much money at the moment. I should cut a bit more money and then and then do my practice. So this and and yep. So these are are are very bad thoughts. No.
So should not think that way and and try to do one’s best in it. You know? Every time or whenever one finds time, do the practice. Oh, yeah. Geshe lah doesn’t want to go through this example analogy again here.
It’s the repetition of the Lamrim teaching, you know, the analogy of how it is to find how difficult it is to find precious human rebirth. An example was given in a the yoke was floating on the ocean, and the turtle comes up. And yeah. So and now to the second subdivision, which is being very conscious by thinking about how difficult it is to it is to free from the lower lower rebirths. And that has been, yep, been shown by the next two verses, which is verse twenty one and twenty two.
Yep. Mhmm. And said that if if one takes rebirth in the lower realms just by mere anger towards the bodhisattva, but saying so, then what is to mention about one who will not attain the human and the god realms because of cultivating non virtuous actions from the the rebirth to rebirth. So out of the three poisons, the anger is set forth as the worst one and should not should not for the best, try not to get angry at all because because a moment’s anger to the bodhisattva will destroy the the virtuous one has cultivated in the thousands rebirth. Yeah.
Yeah. The virtues cultivated in thousands eons. Mhmm. So therefore, they should not generate anger. So not only a a moment anger towards Bodhisattva destroy all the destroy the virtues cultivated in thousands of eons.
Additional to that, that we have taken rebirth in this cyclic existence from the very beginningless time. And during that period, how many non virtues might have cultivated? So and if those non virtuous are in form, they probably would not fit in all this universe. It so and because of all this because of all these non virtuous actions one have cultivated and they act as a obscuration, the and and yep. And ops and and yeah, obstruct us to to develop the to realize emptiness and both and generate bodhicitta.
So therefore, at this stage, you know, before one before the yeah. Before one leaves this this precious human rebirth, one should try one’s best to cultivate the positive actions or practice as much as one can so that one can receive the precious human rebirth in future lives. If one does not, if