Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. A Tibetan image — a leather butter container that has absorbed so much butter it can no longer be softened — gives this 43-minute session by Geshe Pema Tsering its central warning: knowing what a teacher will say next is not the same as meditating on it. The session begins with the three sufferings of saṃsāra: obvious pain, the subtler suffering of change (pleasant things mistaken for happiness), and all-pervasive conditioning. Geshe Pema Tsering traces how recognising these leads through renunciation and great compassion to bodhicitta, with a short group meditation midway. The second half turns to six verses on everyday conduct: not disposing of waste in public water or clean spaces, eating without noise, correct sitting posture, not sharing a seat with another’s partner, and giving directions with the open right hand.
File metadata (for organising)
File: 44 BD 2002 07 25.mp3
UUID: 42411a3f-5e87-4a6d-929a-08b1bf0f2815
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Deeds (Geshe Pema Tsering)
Date: 2002-07-25
Recorded at: Buddha House Adelaide
Duration: 42.7 minutes
Words: ~2,892
The great master Pänchen Losang Chökyi Gyaltsen in his Guru Puja stated that, seeking blessings from the Buddhas and his gurus, the blessing to generate the altruistic mind, the renunciation, wish to free from cyclic existence because stuck within cyclic existence — in cyclic existence, there are the currents of the disturbing emotions and actions or karma. And due to this, all the sentient beings undergoes through the sufferings of the three sufferings. Change, suffering of change, suffering of suffering, and suffering of pervasive conditioning. So so as far as one is in cyclic existence, one goes through and undergoes the three types of sufferings.
So therefore, one seeks blessings from the masters and Buddhas to be able to develop a wish to free from cyclic existence. So at this stage, we are not able to generate a wish, renunciation, wish to free from cyclic existence from the great ocean of cyclic existence. So in order to in order to develop a wish to free from cyclic existence, what one needs to do is first, one needs to understand the all the sufferings of cyclic existence and how one is continuously, uninterruptedly tortured by those sufferings. By knowing this, then one can one one will come into knowing that that the one goes through the huge sufferings, and that will help one to produce the renunciation And and these sufferings, the three type of sufferings, the the out of the three type of suffering, the suffering of suffering, which is very easy to acknowledge that we we all experience it.
We are we all recognize it. So all those pains and so forth, we go through our deep suffering of suffering, which we don’t or which we understand or we know it. And the suffering of suffering of change is very it’s quite hard to understand because we they for us, they appear as a happiness. So all this the contaminated happiness, like yeah. Contaminated happiness, like beautiful dish, good house, and so forth are the suffering of change because they don’t stay happy all the time.
See, it’s a thing. Right. It is very hard for us to acknowledge or understand those are suffering. And so and that suffering of change is very hard to understand. One needs to do a lot of analytical meditation or investigate and needs to spend time to think about those sufferings because those suffering of change, because because because it is it is they are very hard for hard to us to see them as a suffering because we grasp them as a happiness.
And because of this grasping them as a happiness, we most likely, all the time, we are working. You know, we are we are trying we are working hard to cultivate those those suffering of change. And more likely, if one is not careful enough or even all the practice practices one does might become, you know, like practice might become a practice to to to to gain those suffering of change. So and the third one is suffering of pervasive conditions. And the why why it is called pervasive condition?
Because it pervades pervades entire saṃsāra or entire rebirths. Because the because so this suffering of pervasive conditionings, they are until one attains the nirvana or arhathood because so therefore, the suffering of pervasive condition and the saṃsāra, we can call them as synonyms. And and and because because the the suffering of pervasive conditions, you know, it continues from lifetime to first yeah. Life to life to life. The the the the yep.
These contaminated rebirth, which which are projected, which is projected by the disturbing emotions and the karma, and that result to the next rebirth as of also the same rebirth or same the suffering nature of the body, so forth. And so yep. So they are all influenced by the the karma and the disturbing emotions. So, therefore, there is no time at all that we are not being tortured by any of those three sufferings. And and and even one is so happy and laughing and so forth.
But during that moment, you know, we are undergoing undergoing through the sufferings of change and suffering pervasive condition, but we don’t understand those. Right. So this is the reason, the said one, that that that that these beings in cyclic existence are uninterruptedly or continuously tortured, yep, by by by three sufferings. So therefore so if one wishes to free from those cyclic sufferings, then then then one should produce a renunciation or or or a wish to attain nirvana. Got it.
Got it. And then so because one does not wish all those unending sufferings, so wants to free from those sufferings. And so and and so whenever one produces the uncontrived renunciation, a weariness of cyclic existence, and then that is this that is the sign that one has produced or developed a renunciation. So, therefore, in I want you to want you to think that and to always think that that one is undergoing through the sufferings or being tortured by the those three type of suffering. And ask yourself: do you think about that, or do you know that you are being tortured by those three types of sufferings, and have you wished to free from cyclic existence?
So, yep, it is important for one to produce, develop that renunciation, which to free from cyclic existence by knowing that one by knowing that one can’t bear those any of those sufferings. And and for the best, if one can develop a proper uncontrived renunciation, which is good, even if one fails to produce an uncontrived renunciation, but one one receives or gains a proper understanding of the renunciation, and that is also very good. And and whenever one gains certain experiences or proper understanding of renunciation, then one can transfer that renunciation into in the widest in the wider sense by thinking that, you know, in entire sentient beings are all the same as oneself. Do not wish suffering and develop try to develop a great compassion compassion seeing, yep, compassion by seeing those sentient beings are going through huge suffering as well. So so so yeah.
By converting that thought into instead of seeing just instead of seeing oneself undergoes through huge suffering, one should see the entire sentient beings are same as oneself going through huge suffering and can’t bear seeing them seeing those being motherly beings sentient beings suffering and then want to free them. One and so by seeing them, they want to develop a mind which is can’t bear seeing those things and being suffering and wants to free them from the suffering. And that is called the great compassion. And on the basis of that great compassion, then and and then wanting to And so on so should develop great compassion, which is wishing to free those motherly sentient beings from suffering. So on that basis, on on on taking that great compassion as a basis, and then now that one wish to free those sentient beings from the suffering, but how to bring sentient bring sentient beings out from the sufferings?
And that is to attain enlightenment. So and then then developing another mind, enlightened mind, which is wishing to attain or become Buddha or reach Buddhahood so that by reaching Buddhahood, the one can help those sentient beings from the suffering. So whenever one uninterruptedly or continuously develops that wish to attain enlightenment in order to save sentient beings — the uncontrived one — then that mind is called bodhicitta. Right? So so those are the steps and methods of producing or to develop a bodhicitta.
And and we can possibly say that that the best method and the and the main, yeah, method to develop a a renunciation so the bodhicitta. As somebody asked a question in the last Tuesday saying that how long it how long it takes to develop an uncontrived bodhicitta and can Geshe-la give a tip so that one can produce it quicker? So this is the best tip. No. No.
One can’t do much more than that. These are the men if one go through this, then one will. One can develop a bodhicitta. So we shall do a short meditation here on the bodhicitta, first thinking about how one goes through the suffering. And then then thinking like oneself, other motherly sentient beings go through the suffering and do not can’t bear seeing them suffering and wanted to free them from the suffering.
And that and in order to free them, one has one needs to attain enlightenment. So so yep. So yeah. And the mind wishing to attain enlightenment for the sake of motherly sentient being means is called the bodhicitta. So on such yeah.
But the topic which we just discussed, we shall do a short meditation. Saying is your meditation on is coming good or not? So so. The and every beginning of the teaching every teaching, the beginning of the teaching, explain about bodhicitta all the time, importance of bodhicitta, how to cultivate bodhicitta. We do a short meditation on bodhicitta.
And some people might think, well, it’s just the teaching is just starting and, well, it will be about first how to go through the suffering and see oneself going through the suffering. And one eventually, will know that what’s what next is coming from Geshe-la’s mouth and then goes through the you know, and then and then finally ended up with the bodhicitta. And and which is good, but it is not okay. It wouldn’t be benefit if we just simply know, well, after this that will come and after that another will come. It’s not good enough.
One needs to think on it. This is the importance. So otherwise, just by knowing that you’re a comer, this and that, there wouldn’t be any benefits. So one needs to think not just enough to understand one got to make experience or to meditate and and concentrate and think on those what one is yeah. What one have been hearing it.
Otherwise, then just by me knowing next after this Geshe, I will say this, then that one is stuck. Then it’s not helpful. And also what happens is it’s a Tibetan saying now, and we say that If that happens, then it is it become like a Tibetan saying. I think we said this before once many a couple of years ago, I guess.
And the butter container cannot be softened by butter, which means in culturally that that in Tibet, we have yep. The the because it’s cold weather, the the leather, you know, the cut the butter container is made out of leather. And it put the butter inside, it become and outside the leather is very tough, and it’s really tough. And inside, the people scoop the butter and so forth. But what it means is usually what they’re doing all in in Tibet that when they, you know, soften the leather, they put the butter on it and then rub it, and butter and the leather becomes very soft.
Since that that leather, the container of the butter always been in with the butter all the time, and then when one wants to soften it, it won’t be made soft by the butter at all. It’s all very stiff unlike other leather. So this is the analogy: that is what it means — Alright.
So And then and the person too much teachings and then haven’t done anything that knows what is coming after that, that then that person cannot be subdued by the teachings. This is what it says. Means never think of it like that butter casing. Okay. So therefore, one should not be like that butter container and and whatever one received or hear hear hear the teachings should bring into meditation and contemplate on it, then doing one day to second day and continuously, there should be one should progress in the meditation.
Mhmm. And for example, like, So if one doesn’t meditate, then it won’t come. And for example, like, myself, I’m not I can’t do much meditation, and therefore bodhicitta is still not coming for me. And so last yeah. End of the term end of the last term, we stopped here at which third division in terms of subduing through Dharma, through giving material gift.
And now here is So now the third one is called the six verses, which starting from verse ninety-one from page fifty-nine. Ninety-one, ninety-two, ninety-three, ninety-four, ninety-five, and ninety-six.
Yeah. Yeah. And so the me the what it means is so this it’s about protecting from disrespect and then teaching, explaining how one should, you know, have a good living and how to behave. And for example, like, in olden days, it’s it’s called the the cleaning stick for the cleaning teeth. It’s like toothbrush.
In olden days, used to stick. So and these days, guess I said, got a nice plastic ones. And sometimes you gotta the electric one, you don’t have to move and then stuff all the time. And so so when when when one use all this brush and and don’t throw unconsciously anywhere on the floor, also on the ground, or when one spit Mhmm. In our town and should not spit out anywhere, especially in the water or rivers, in natural water and so forth because the water is the object that people enjoy or people use.
So it should not throw unconsciously. Got it. And yeah. And and also, especially all those, what’s it called, stool, isn’t it? Stool, excreta, urine, and spittle.
So it should not throw unconsciously, especially don’t do it on the nice beautiful space, beautiful land, you know, like a park. And and, yeah, nice park or so forth, you know, when you your dog do, you have to pick it up. And also on the water, so you should not unconsciously do anywhere because, you know, the and this the higher beings like god and so forth will will get offended. And and should behave should should eat in the proper behavior that that when one eats the meal, for example, should not open one’s mouth or mouth very wide or don’t make it not should not make any sound sound and and and and should not open one’s mouth until the food the food, like a spoon food reach very close to one’s mouth because because by doing all these sounds and making sound and opening mouth mouth widely, Those things are offensive to the people nearby you. And when when one is sitting on the throne or on the mat, should sit in a proper way, but in yeah.
Should not, you know Should not stretch or stick one’s leg out in any direction. So just sit in a very good posture or a gesture that which won’t often to other people. And when we one wash one’s face, should put both hands at the right level and then spread the water, not not just putting one on the top and so it’s can’t hold any water.
And then And and and then when one is riding a horse or a camel or anything as like a car and so forth. And during that period, one should not sit with another woman or another man on a single horse or a single seat in the car and so forth, which refers to the man or woman who already have partners should not sit with another man’s or woman’s partner on one horse or one car seat. So briefly speaking, then one should try to avoid any actions that offend other living beings. And if one understands or sees their faults, should acknowledge them within oneself and abandon them. And and if one happens to be in a place with a new culture and one do not know the culture, that’s not an excuse.
One can ask the the native people, what are the systems? What are the culture here? And try to learn it so that one will not do any actions that will offend And then in certain certain circumstances, when one happens to give a signal to somebody, you know, and can’t speak because of the distance. You want to keep and give a signal, the hand gesture, should not give the hand gesture with the left hand or or or should not use any one finger, which we can understand. And and and always be respectful and then try and should use the the right hand with all the fingers up.
And then if somebody’s lost in the middle of somewhere and you know the road where to lead the person to and and and to help the person to show the way or a street. But and and and should help with great respect — don’t just point a finger disrespectfully, should always use the right hand with all the fingers up. Like that’s the way. And should show the direction to the person with great respect, using one’s right hand with all the fingers up, not quickly, very gentle and soft.