Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. A verse comparing virtuous human thought to a flash of lightning in pitch darkness anchors this 45-minute commentary on Śāntideva’s Guide to the Bodhisattva’s Way of Life. Geshe Pema Tsering unpacks verses five through seven, arguing that ordinary beings — lacking stable bodhicitta or direct perception of emptiness — have a fragile capacity for virtue easily overwhelmed by ingrained negative tendencies. He then outlines the fourfold structure of bodhicitta’s benefits and reads verse seven’s claim that the Buddhas, after eons of contemplation, concluded bodhicitta alone reliably leads all beings to Buddhahood. A Q&A explores whether every positive action is Buddha’s activity, examines translation difficulties around “vajra” and the Tibetan word for enlightenment, and closes with a note on Buddha nature versus emptiness.
File metadata (for organising)
File: 01 2003 03 15 The Bohisattvas Way of Life 15-3-03.mp3
UUID: 95f54458-7b63-481e-883e-659483ef2b38
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life (Geshe Pema Tsering)
Date: 2003-03-15
Recorded at: Buddha House Adelaide
Duration: 45.1 minutes
Words: ~3,384
So with regards to the section, is instructions on the reasoning behind abandoning negativities and practicing virtue. This is described in verse number five of the root text and the first line of verse number six. So that’s where it says, and when a flash of lightning rends the night and in its glare shows all the dark black clouds that it had hid, likewise, rarely through the Buddha’s power, virtuous thoughts rise, brief and transient in the world. Thus behold the utter frailty of goodness. So it’s when it says it as when a flash of lightning rends the night and it’s in its glare shows all the dark black clouds that it had hid.
It’s left out the back it, but it sounds weird if I read it out without it. Anyway, what this is referring to is that if we took into consideration all of the lifetimes that we have led, all of the different existences that we have experienced, then the times that we’ve actually been a human who has the capacity to perform virtuous actions, to refrain from negative actions, and to make a conscious choice in performing these actions is very rare. It’s said to be as rare as when lightning flashes. So when lightning flashes, you can see everything around you, and this enables you to see the forms of the things that you may not have been able to see in the darkness. So as a human, we have the in the same way as a human, we have the capacity to look at negative actions, the results of negative actions and so on, and all the things that we may have done or may have experienced in the in other realms which were clouded in by this ignorance.
And it says, likewise, rarely through the Buddha’s power. So that is by the teachings of the Buddha, by the explanations of the of the enlightened ones that we’re we’re able to do virtuous actions. But this is like a brief and transient thing. It’s not something that we can maintain forever, and it’s not something that’s is is very common. It’s not something that if it does last, lasts for a long time.
And so then it says, thus behold the utter frailty of goodness. So this shows you because of the nature of saṃsāra how actually difficult it is to do good things. And so that while we have the opportunity to do good things, then we really need to take it. So as ordinary beings, as beings without an uncontrived experience of bodhicitta and without a direct perception of emptiness, then our capacity to perform virtue is very fragile. Our capacity to do a virtuous action and not be overcome by a negative state of mind is very small.
Without the strength of bodhicitta, without the strength of their perception of emptiness, and we have to struggle to bring this about. So while the our ability as beings without these stable states stable positive mind states stable positive states of mind aren’t able to perform virtuous actions with any real strength. Our habitual tendencies towards performing negative actions are very strong. This means that in order for us to develop antidotes to negative states of mind, in order for us to develop antidotes to neurotic thought patterns or to destructive thought patterns, then we need to put in a lot of effort. So this is the reason why we need to focus very intensely on destroying negativities and accomplishing virtue.
So the times when we are able to perform virtuous action in when we look at the whole vast scope of saṃsāra are very rare, and this is why they’re likened a flash of lightning in the dark. So conditions for the conditions to come together for us to be able to perform virtuous actions, to have virtuous thoughts, to put those thoughts into practice and to benefit others are very rare, and they don’t usually last long. So this is the kind of experience that we’re actually having now. We are in a we’re one of these times. We are experiencing a flash of lightning in the dark, in the fact that we are we have the capacity and we do have virtuous thoughts.
And so while we have these moments, while we have this experience, and we really need to to make the most of it, so then the Buddha’s path that the Buddha has explained that leads out of saṃsāra and leads out of their worldly existence to nirvana and gives us the ability to perform virtuous actions is a is a very rare thought, it’s something that we need to cherish. And because it doesn’t usually last very long, we need to put in a lot of effort to make the most of it. So because of this state, because of the it is so rare for these circumstances to come about, that means that and because they don’t last forever when they do come about, this shows us the fragility of of our positive thoughts and and the fragility of our positive actions. So as ordinary beings without these different states, we don’t have the capacity to perpetuate virtue in the same way as those with uncontrived bodhicitta or a perception of emptiness. But at the moment, we have the conditions have come together for us to to work towards that state.
We are we do have the capacity to perform virtue. We do have even if they are contrived, we do have instances where we want to achieve nirvana, we want to attain Buddhahood, we want to have compassion for our sentient beings, we want to develop bodhicitta. So because we have that capacity at the moment, if we don’t do something about it, it won’t last very long, then we really need to put in every effort to use this fragile this positive but fragile situation that we have at the moment and transform it into something that isn’t as fragile. So in the same way that lightning lights up the clouds, and we can see the forms of the clouds, The the the fogginess that’s in our heads and the negative states that we perpetuate because of this fogginess or because of this ignorance can lead to rebirth in the lower realms and the unbearable suffering that beings experience in the lower realms. We have the capacity to lead ourselves into that state.
But being exposed to positive situations at the moment enables us to look at that at what those births being born in those states are like. Look at what the the terrible terrible and unbearable suffering that the beings in those states experience. And then having developed fear of those states, do all that we can, or knowing about the unbearable states, we need to do all we can and not to be reborn in those states. So so recognizing this this state, recognizing that this ignorance could cause us this ignorance could cause us to be reborn in the lower realms, the the suffering of the lower realms, then we need to do all that we can and put in a lot of effort to perform negative to perform positive actions and abandon negative actions. So because in the state that we’re in now, at this time, our capacity to perform virtuous positive action is much more fragile than our capacity to perform negative actions.
We need to be aware of this and be constantly vigilant so that we’re not creating the causes to be reborn in lower realms. So at the state that we’re in now, our ability to do positive actions, to perform virtue, is much less is much more fragile than our capacity to perform negative actions to act from neurosis, which is or afflicted mental states, which is very strong. Our capacity to act from afflictions or negative mental states is very strong. So we need to be aware of this fragility at the moment. We need to be aware of what our tendencies are and how strong those tendencies are and also how difficult it is for us to perform a virtuous action.
Okay. So because that’s the state we’re in, the next thing that we really need to look at and what we really, really need to focus on is the section that’s called extensively reflecting upon the benefits of bodhicitta. So this has four sections explaining the benefits of bodhicitta, identifying the nature of bodhicitta, the reasons there are such benefits to bodhicitta, and praising the people who cultivate bodhicitta. Okay. So within the first section, which is explaining the benefits of bodhicitta, there is Yeah.
Guess I said he’s tired. Like Okay. I just sighed. Anyway, there’s three different sections to that. This explaining the benefits of bodhicitta.
The first one is the potential for bodhicitta to to destroy all negativities and accomplish all virtues. The second is the special name and purpose of bodhicitta. And the third is explaining explains the benefits of bodhicitta by means of an analogy. Mhmm. Oh, yeah.
Yeah. And from this first section, which is the potential bodhicitta has to destroy negativities and accomplish all virtues, there’s again three sections. Destroying great negativities, the potential to accomplish supreme bliss, and the potential to accomplish whatever one wishes. Okay. So given that this is the state of our being, then the next verse that we did that our potential for negative our tendency towards negative action is much greater than our tendency towards positive action.
This is why bodhicitta, the mind of enlightenment, is so important. And in the next three lines of verse six, it says, except for perfect bodhicitta, there is nothing able to withstand the great and overwhelming strength of evil. Mhmm. So in general, to give us a really good reason why we should meditate on bodhicitta, the two bodhicittas and try to develop ultimate and relative bodhicitta. Then for example the the example is that within our continuum, we could have the throwing karma or the accomplishing karma to be reborn in hell.
And only relative only meditations and teachings on relative and ultimate bodhicitta can purify that. And the word is literally to outshine it. So by outshining these negative tendencies that we may have in our continuum, then we’re not going to end up in those places. Mhmm. Okay.
Sorry. Uh-huh. So the one of the benefits of bodhicitta apart from this is that the meditation of or the development of ultimate bodhicitta now ultimate bodhicitta is another way of saying the perception of emptiness, the direct perception of emptiness, has the ability to get rid of even the seeds of the obscuration. So the obscuration to liberation and the obscuration to omniscience. And by getting rid of even the seeds or the tendencies, latencies of these obscurations, we are able to become Buddhas.
But this isn’t the main part of what is to be explained in this text, because the main focus for the Guide to the Bodhisattva’s Way of Life isn’t, in fact, the development of ultimate bodhicitta, it’s the development of relative And the reason that this is explained in detail is because not only does the development of relative bodhicitta gives us the capacity to get rid of the obscurations, which would lead us be reborn in these states. But it also enables us to sever the continuum of the development of these states. So if we are focused on achieving enlightenment to benefit all sentient beings, which is the the relative enlightened mind of bodhicitta, the relative enlightened mind, and then that stops us from creating the causes again to be reborn in these negative states. So the next section, which is called the potential to accomplish supreme bliss, is covered in verse seven of the root text where it says, the mighty Buddhas pondering for many ages have seen that this and only this will save the boundless multitudes and bring them easily to supreme joy. So the Buddhas who have meditated for many eons and have contemplated these things for many eons have have come to the conclusion and have developed the understanding that if in order for sentient beings to be liberated from saṃsāra and to experience great bliss or supreme joy, then they need to develop a bodhicitta and work from that state up until attaining Buddhahood.
So another way of saying supreme joy is to say Buddhahood. So the only thing that lead that leads all sentient beings to Buddhahood is bodhicitta. The reason for this is it’s the only thing motivated by leading all sentient beings to Buddhahood. Without having that motivation to wish all sentient beings to attain Buddhahood, you can’t attain Buddhahood. As a Buddha, work to lead all sentient beings to that state.
So in order for something to have an outcome, it needs to be motivated by that outcome. Okay. So if anyone has any questions, we can stop there. If anyone has any questions. Yes.
Sorry. I was thinking, who’s that? Okay. Every positive action is the Buddha’s activities. Right?
If there were no Buddhas, there would be no positive activities. Every positive action is a result of the activities of the Buddha. Or, you know, every positive action is the activities of the Buddha. Buddha’s. Okay.
So the reason that all of these things are the activities of the Buddha is for a couple of reasons. The first of which is that the Buddhas, by their nature, are perpetually working for the happiness of all sentient beings. So this means that they are constantly doing things in order for beings to be able to develop positive thoughts, to inspire positive thoughts, to lead to positive thoughts, and so on. The other aspect of this this is that all beings have Buddha nature, and any positive any positive action is a manifestation of that Buddha nature. Yeah?
So the the so the combination of these two things, the positive potential of being’s Buddha nature and the Buddha’s working for the benefit of all sentient beings at all times in order to bring happiness to them means that every positive action is is the activity of the Buddha. Now just because a Buddha didn’t tell someone in one lifetime, you do this, something good will happen. Anytime that a positive thought comes about, that is the result of a Buddha’s instruction or guidance or inspiration in a previous state. So first, so we often see people doing positive things that may have no kind of cognition or connection to not only just Buddhas but religion or things in general. So from our perspective, we may think, well, how can their positive action be anything to do with a Buddha, alright, or or Buddha’s activities?
First of all, anytime we see anyone and relate to them, we should have a a sense of doubt as to whether they are a a sentient being or a Buddha or not to start off with. Alright? So we have to have this idea, are they a Buddha or not? I’m not quite sure, yeah, to start off with. If they’re not a Buddha and they’re doing something positive, we still have to say that that positive action is the Buddha’s activity because that positive action was either inspired by the we can either look at it as being inspired by the Buddhas or as as a result of the Buddha nature of the person who’s performing it.
I was just Geshe said, no. No. No. No. No.
Is it oh, now it’s running the wrong way. The pegs are the wrong way. He said, no. No. No.
No. No. Just because some of these activities of the Buddha doesn’t mean that we don’t do it. Yeah. Yeah.
So just because it’s, you know, inspired by the Buddha doesn’t mean that we don’t do it ourselves. Whether we do something positive or not, definitely comes down to us. The lightning is the virtuous action. Isn’t it? Okay.
So it’s the time when we have the capacity to practice virtue. Alright? So at the moment, for example, as a human, we have the understanding to perceive what is virtuous and what is not virtuous, what is helpful and what is not helpful. This time where we actually have that capacity is likened to a flash of lightning in the dark. It’s not something that happens very often, and it’s not something that lasts very long.
Yes? Let’s see. Hang on. Wait a minute. You’re making puns with English that don’t translate.
Sorry? Like, you’re ruthless in your in your wonderful Yes. Yes. That’s a pun too. Ruth being ruthless.
Yes. Okay. Right. First of all, let’s deal with the vajra first. Yeah?
I honestly think that this is is it’s like a bit of a circle of translation. Right? Because vajra means immutability. It’s it’s called it’s it represents stability, unchangeability, and solidity, something that can’t be damaged. Alright?
So this is it’s sometimes translated as thunderbolt. Alright? But it’s a very loose translation. Okay? And and and the reason that it’s usually translated is that is because of its connection with the vajra with the with the tantric practices or the mantra practices which are associated with that.
They’re called the lightning vehicle sometimes. Right? So it’s a very loose translation. The main thing about a vajra is its immutability, not its enlightening capacity. Okay?
So this that’s like a but it comes together nicely in English. Right? And then I said so and she was asking if that had anything to do with this and the idea of enlightenment. Right? Now the word for enlightenment in Tibetan, literally, I said Geshe when we translate this word Changchub in Tibetan into enlightenment in English, it means to be enlightened, to see things, to perceive things.
And he goes, well, that’s not a very good translation. When you translate it, you should say, this word that means to have gotten rid of all negativities and perfected all positivity or accumulated all positive qualities. Alright? Which is a very long hence enlightenment. And I tried to explain to him that the original word Buddha, alright, means to wake up.
And so then that’s where we got the word enlightenment from. And he said the word enlightenment isn’t the same as the word Buddha, and the word enlightenment means to get rid of all negative states and to develop all positive qualities. So it’s it’s not quite working in terms of the the translation of it. Okay. So okay.
Okay. So the analogy is, alright, that or is that in general, in saṃsāra, we’re in complete darkness. We don’t have a clue. Alright? At the moment, having a human rebirth, we have a little insight.
We have a little bit of light on the situation, and we can see what’s going on. Alright? But in the same way that lightning doesn’t last very long, a human rebirth doesn’t last very long. Alright? So while we can see, we need to do something about it.
Yes? Okay. Geshe-la said there were hundreds and millions of Buddhas before the Buddha Śākyamūni came to Earth. So there’s other worlds. There’s other eons in this world.
There’s many other Buddhists. There’s Buddhas that are Buddhas, and then there’s Buddhas that are what are called supreme emanation bodies. Alright? That is Buddhas that come to earth and are like, I’m a Buddha. Alright?
Now there was three of those before Śākyamūni Buddha Buddha. Sorry. Yeah. It’s like a it’s an Indian word for stupid. Anyway, sorry.
And I’ve been trying to separate them out in my head. Buddha. There was there was three Buddhas on earth before Śākyamūni Buddha, and no Buddhism. And there’s also other Buddhas that don’t come in and do the whole Buddha thing. Okay.
I’m alright now. I think it was I need my tongue. Yes. Okay. So Alright.
So Buddha nature isn’t a synonym of emptiness in this school. Yeah? So in in this presentation, there is what’s called both a causal Buddha