Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. A worm in a septic tank, Geshe Pema Tsering explains in this 46-minute session, considers its surroundings luxurious — endless food, no worries — and this is exactly how we mistake suffering for happiness. With that image he builds a broader argument: cyclic existence is like sitting on the tip of a needle, and the cheerful “I’m fine” we exchange each morning would make enlightened beings laugh. He then traces how recognizing this illusion opens the door to renunciation and bodhicitta. The session shifts to the text, introducing the four supports of enthusiastic effort — aspiration, self-confidence, joy, and relinquishment — and dwells on aspiration: the courage to keep working for sentient beings over countless aeons without discouragement, grounded in the urgency of not wasting a precious human rebirth.
File metadata (for organising)
File: 65 BD 2002 09 05.mp3
UUID: 6de685d4-90a5-49ed-9ad0-be771b4566a8
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Deeds (Geshe Pema Tsering)
Date: 2002-09-05
Recorded at: Buddha House Adelaide
Duration: 46.4 minutes
Words: ~3,113
Yeah. And the Lord Buddha Śākyamūni in his text — so called the Collected Sayings of the Lord Buddha Śākyamūni — set forth that there is no happiness at all on the peak of a needle of cyclic existence, which is cyclic existence like a needle and sitting on the tip of that, there is no happiness at all. This one. No.
So here, the cyclic existence is been example as a tip tip of the needle. And as everyone know, there’s no pleasure and happiness at all sitting on the tip of needle. So being in cyclic existence is like a being sitting on the tip of a needle that there is no happiness at all. And as far as one is being reborn reborn in cyclic existence, and they never had a chance for any happiness. So the what we how we differentiate in general, in general, the happiness and suffering is that that if the suffering of the suffering is a suffering and others are happiness.
So, therefore and we say, yeah, we don’t understand or realize that we go through the sufferings and without understanding due to this. And every morning, we get up and then talk to each other. Good good morning. How are you? I’m fine.
Blah blah. So it is happens because technically, in reality, we are not fine. And and if the the like, the arhats of the hearers and the solitary realisers, as well as Buddhas, when they see us and saying, you know, I’m fine and so forth, they just they laugh they they laugh at us. And so all those happiness which which, yeah, we consider them as happiness, like being having having lot lots of pleasures and staying in walking in the parks and having a nice house with luxury car and traveling in a business class in the aeroplane, etcetera. And for us, it appears they appear as happiness, but looks like we are mistaken here.
And all this happen all these things happen, you know, not realizing what is yep. That seeing the sufferings as a happiness is because we don’t understand the real happiness. And and due to this, you know, we see the sufferings as a as a happiness. And then as a result of this, then we from the very beginningless of saṃsāra, we, you know, are experiencing every we experiencing the the sufferings of the previous karma. And along with that, simultaneously, then cultivating a new karma, of course, for the suffering in future as well.
So we’re doing simultaneously experiencing as well as collecting the sufferings. So and yeah. So we are more more or less like those little insects or the the the organisms in the toilet. What’s it called? Not not just the toilet, and it goes through the pub, and then there should be a big hole somewhere.
All the connect toilets have been connected. Dink? Septic. Septic. Anyway, you know, I’ve seen how the builders make the toilet and goes through the in India, but not in Australia yet.
Anyways yeah. Anyway, so in a way, all the, you know, stuffs go there. And so we are more or less like those insects in that hole, because according to their karma, they take rebirth in such an area. And for them, it’s not bad at all. It’s very luxury there.
They’re so happy there. And and and because they don’t know the suffering real suffering due to this, they think they’re happy and because it’s very nice and and moisture and it’s wet and and and have no worries of being short of food because all the food dropped by humans comes all the time, continuously. So they have lots of food. And so this is how because of this, they’re just mistaken. They think they are very happy and very lucky to be in that area.
But if yeah. And then if if somebody take one of the worms out of that area and put it in a dry place, then they hit their they just think they’ll yeah. And then they understand the suffering. So likewise, we are like that because because of not knowing the real happiness and and not recognizing the the the the entire sufferings. So we excuse me.
Yeah. Now we consider sufferings as happiness, and and due to this, we cultivate karma and go through the suffering. And yeah. So we are more or less like those. We are capable of seeing those sentient beings as suffering there, but they can’t they don’t know their suffering.
So likewise, we don’t know we are suffering, but when Buddhas and arhat beings, when they look at us, they they understand how we go through suffering. So because of this — because we are not understanding what is the real happiness and what are the sufferings — we are not able to develop our wishes like the wish to attain happiness and the wish to be free from sufferings, because we don’t know. Therefore, it is important for us to know what is the real happiness, the ultimate reliable happiness, which are the happiness of arhathood and Buddhahood and should should realize those what are the sufferings. The sufferings are the one at the moment.
Currently, we are enjoying it as well as we are cultivating those karmas. So those are the sufferings and and should should should see them as a suffering and try to abandon those And so all those, you know, worldly happiness and the, yep, the the the the sufferings of the cyclic existence are to be abandoned and should try to, yep, get rid of those worldly actions. But speaking of this, it is very difficult for us to completely abandon all these activities because we have to live. But but but yeah. So but when we said abandon those, like, a worldly happiness, like, you know, working hard and so forth, and one we have to work.
But when we work, it is very important for one try not to work under the influence of disturbing emotions. And and and and whatever action one performs should perform with the motivation of altruistic intention that is to attain the enlightenment for the sake of entire sentient beings. So therefore, you know, should not specifically or intentionally work for the worldly happiness. So whatever activities, actions one performs, always perform it with the motivation of attaining arhathood or liberation state and Buddhahood. And by doing so, then the worldly happiness and so forth, it just automatically comes, which you don’t have to work for it.
Don’t worry much. If you aim for the bigger ones and the smaller ones just naturally comes. So, therefore, once you try to see the disadvantages of the worldly happiness or sorry. This yes. Some happiness of saṃsāra or the sufferings of the sufferings of the cyclic existence.
And by knowing the faults of those sufferings, one can develop an uncontrived wish to be free from those sufferings. Right. Right. So it is important to see the disadvantage of the cyclic existence. And so by seeing the disadvantages of cyclic existence or the sufferings of the cyclic existence, then one can develop a a renunciation, which is to free from the cyclic existence sufferings of the cyclic existence.
And having developed that, then that renunciation can help one to develop a bodhicitta because because because now on that stage, one understands to the one how one goes through the sufferings, you know, on sufferings and so forth. And due to this, one can one will be able to see the the the sentient beings are same as oneself and lacking happiness and go and have lots of sufferings. So due to this, then one can develop a bodhicitta, a wishing yep. No. The they want one first one, yep, develop a wish to free those sentient beings from the suffering.
And to in order to do so, one needs to attain Buddhahood or become Buddha. So therefore and through this, one can develop the the altruistic intention that there is to attain enlightenment for the for the sake of others. So speaking of this, and when we say the old the the worldly happiness, you know, the happiness of this life is are suffering. And when we say this, do you think that they are suffering or not? For me, I I can hardly agree with that because, you know, Yeah.
So when we say that the the worldly happiness, the happiness of this life are sufferings, and we talk about it all the time, then can you do you think they are? So those happiness of those present pleasures of saṃsāra, their nature are suffering, and we may find it a bit difficult to understand at the moment. But if you recall, examine again and again, and and one will understand sooner or later that they they are suffering. So, therefore, we shall do a short meditation on those process which we have discussed today, that seeing the sufferings or just the faults and disadvantages of the sufferings of the cyclic existence and then develop a wish, a thought which dislike those happiness or those sufferings and wanted to be wanted to free from those sufferings. And then by having developed that renunciation and then the re the change that the change the direction that like oneself, other sentient beings are also going through the sufferings and very badly and develop a compassion which is willing wishing to free them from the suffering.
So in order to do so, then then finally develop the bodhicitta that that may that I shall attain enlightenment for the sake of others. Now we have finished the second division, which is explaining the opposite of the enthusiastic effort — that is the three types of laziness. Now explaining the third division, which is cultivating the opposite of the opposites of the enthusiastic effort — the positive side. We’re going to explain the third division, which is cultivating the supports of the enthusiastic effort. And it has two main divisions, which is like brief explanation and the detailed explanations.
This well, I mean, that has been explained in by the next one verse, which is Thirty verse thirty two, page ninety one. And now the so having abandoned abandoned the laziness, the the opposite of the enthusiastic effort, now collect the the conducive or or the support of for the inter to increase the increase the effort. And the supports are called aspiration — I got yeah — the aspiration. The first one is aspiration, self confidence, joy, and — well, I thought it’s written “rest” there, but the Tibetan word here is actually to give up or to abandon or something like that.
So yeah. Yeah. So we have a saying, you know, the distortion, just leave it. You know? So it’s not really at rest.
I don’t wanna use So that includes the first division, which is brief explanation. Now going through the details. And, yeah, and for the second subdivision, which is explaining in details, and it has two subdivisions as well, the collecting or amassing the four supports of the enthusiastic effort. And the second one is the mode of explaining the mode of generating the two powers. So And now, two subdivision, amassing the four supporters or, yep, supportive factors of the enthusiastic effort.
That has four Of course, they have four divisions as well, which is collecting the the aspiration, collecting the self confident, collecting joy, and collecting I don’t want to use the word rest, say, you know, abandoning or leaving something behind. And and the first one to explaining, which is collecting the aspiration, has been explained in the next thirteen verses thirteen verses in two lines. Yeah. Starting from thirty with thirty three, and the second line of the first forty six. So now, the collecting the aspiration and which is yeah, aspiration.
So now it is very important for one to collect the yeah. Should have the aspiration to work for the sentient beings because the yeah. And sent once the both self and other sentient beings are full of of full of negativities as and they are disturbing in more negativities and as well as lots of false. And and we should one should try. One should with a huge huge effort, try to abandon, overcome, to help overcome oneself and help others to be free from all the faults and the the the the negativities because because because should have aspiration because we have, from the very beginning, have made a promise and developed a a altruistic intention that the bodhicitta to attain enlightenment for the sake of others, entire sentient beings.
So having made that as the promise, it is suitable and and one should have a should should have aspiration to work apply into yep. Yeah. Apply generate increase effort to work for others. No? So and yeah.
So we had made the promise from the very beginning to to over to bring sentient attain enlightenment for the sake of entire sentient beings for the sake of others, which is to free them from the sufferings, from entire faults and negativities. And having made this promise, we should have aspiration and should work for them. And speaking of this, then one may think, well, it is a very hard job. And in order to attain each and every abandonment sorry, negativities and the faults, then there are numberless sentient beings. And and in for example, for oneself, there are numbers of faults and numbers of the negativities, and it will take eons and eons to overcome entire negativities.
But and if one think that way, should not should not be disheartened and and and and yeah. Disheartened and should have in willingly or or willingness and to have courage to no matter how how long it takes, other eons and eons, I will still work for work for work work to overcome one one’s own negativities and so forth and help others to be free from the sufferings or the sufferings or negativities. And and because because because because up till now and I’ve taken numbers of rebirths and and never actually had a a chance up till now that I had a chance to enter in the path to practice and to attain enlightenment for the sake of others. I never had this such opportunity. And having such opportunity, I should not be disheartened and and and should yeah.
Should not, yeah, I should not be disheartened and will work for the betterment of self and others no matter how long it takes. So that sort of courage one needs. So therefore and I should not be discouraged and by thinking, well, there are numbers yep. No. I mean, the numbers of negativity, there’s numbers of sufferings for both self and others and of suffering because cyclic existence.
And in order to attain enlightenment for the sake of others, there are numbers of paths left for me to travel through, as well as there are many objects to be abandoned. So therefore, I might not be able to do so. You know? It should not be like that and should have courage to do so. And and it is and you should have courage and should have courage to work for work no matter how long it takes.
And one should work because the reason here is because we have made the promise from the very beginning, which is developing bodhicitta. Yeah. You should have courage in thinking that up till now, you have never had any opportunity to to to to cultivate or, yeah, practice in the path to attain enlightenment for the sake of others. And and not only that, that that that that what you have done nothing up to now, not even have enough the the not not not have excuse me. Say and have not collected the the the merit enough for just to attend one of the Buddha’s marks.
So Lord Buddha Śākyamūni, attaining the Buddhahood — to become Buddha — one has the thirty-two major and eighty minor marks of the Buddha’s body. So even you don’t have that I I I haven’t collect enough merit merit to just to achieve one of the marks of the Buddha’s body. And therefore, you know, should one should encourage oneself that to to work for this self and others. And by saying, you know, that that you that one will work and cultivate and practice in the path to achieve enlightenment for the sake of others, no matter how long it takes, by consoling oneself, saying, well, I would be very foolish or, yeah, yeah, crazy or foolish if I don’t work for the self and others. Work to attain enlightenment for the sake of others.
Others now, having having received such a precious human rebirth, yeah, with yeah. With having such a precious human rebirth and which is very hard to obtain. And and up till now that I have received numbers, yeah, numbers. So I have such a precious human rebirth and having having such opportunity, you know, if I don’t work for this to attain enlightenment and cultivate all the positive actions and abandon all, should not collect the non virtuous actions which are a cause to to take rebirth in the lower rebirths in the future lives. And if I don’t do so, then I would be very crazy and foolish to waste waste such a precious human rebirth.
So great masters set forth here that that that that up up till now, you know, in the previous life had never had a chance and had never made homage to the Triple Gem — the Buddhas and Bodhisattvas. I’ve never made offerings to the Buddhas and Bodhisattvas and have not practiced any generosity for sentient beings and have not benefited sentient beings through giving teachings or meditation and and and not giving the shelter and the food for the the the poor people and and and have not given any the the generosity of giving protection from the fears for others as well as have not be able and have not helped and give any happiness for those sentient beings who are going through the sufferings. So I haven’t done anything in my previous lives up till now. And if I still, you know, go through these sufferings, Yeah. If I still go through the sufferings — the sufferings that one has endured from the mother’s womb.