Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 41-minute session, Geshe Pema Tsering uses a Tibetan image — a butter container that can no longer be softened by butter — to warn students who know a teaching’s sequence so well they have stopped letting it penetrate. He reviews the three types of samsaric suffering, lingering on the suffering of change, which is hardest to recognise because contaminated pleasures appear as genuine happiness; he cautions that even spiritual practice can drift toward accumulating such pleasures. He traces the progression from renunciation through great compassion to bodhicitta, responding directly to a student’s question from the previous week about how to develop bodhicitta more quickly. The commentary then moves to verses 91–96 of Śāntideva’s text: practical everyday conduct — hygiene, eating manners, posture, and giving directions respectfully — as the ethics of not offending those around us.
File metadata (for organising)
File: 01 Guide 2002 07 25.mp3
UUID: 8aa1f913-2815-4f8d-b4ce-a11d9414122f
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life (Geshe Pema Tsering)
Date: 2002-07-25
Recorded at: Buddha House Adelaide
Duration: 41.1 minutes
Words: ~2,910
The the great master, Pänchen Losang Chökyi Gyaltsen, in his Guru Puja, stated that, yep, seeking blessings from the Buddha and his gurus to bless him, to generate the altruistic generate the renunciation, wish to free from cyclic existence because stuck within cyclic existence we in cyclic existence, they are the currents of of of of disturbing emotions and the action 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 cyclic existence, one goes through the suffering undergoes through the three types of sufferings. So, So therefore, the he seeks blessings from the masters and Buddhas to to bless him 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 oceans of cyclic existence. So in order to in order to develop a wish to free from cyclic existence, what one needs to do is one first, one needs to understand the the the all the sufferings of the cyclic existence and how one one yeah. How one continuously, uninterruptedly, tortured by a sufferings. By knowing this, then one can rep one one will come into knowing that that the one who goes through the huge sufferings, and that will help one to produce the renunciation. And in those sufferings, the three types of sufferings, are of the three types 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 change is very it’s quite hard to understand because we they for us, they appear as a happiness to 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? Got It is very hard for us to acknowledge or understand those are suffering. 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 and 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 gain those suffering of change. So and the third one is suffering of pervasive conditioning. And the why it is called pervasive condition? Because it pervades pervades entire Samsāra or entire rebirths because the because so this suffering of pervasive conditioning, they last until one attains enlightenment, 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 lifetime.
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. So this is the reason, the reason that these beings in cyclic existence are uninterruptedly or continuously tortured, yeah, by by by three sufferings. So therefore, so if one wish to free from those cyclic sufferings, then then then one should produce a renunciation or or or or a wish to attain nirvana. Got it. Got it.
And then so because one do not wish all those unwanted sufferings, so wants to free from those sufferings. And so and and so whenever one produce the the uncontrived renunciation or the wish to be free from 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 I want you to think that and should always think that that one is undergoing through the sufferings or being tortured by the those three type of suffering. And and Geshe-la asked that, do you think about that? Or do you know that you are being tortured by the three type of sufferings and have 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 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 a uncontrived renunciation, but one one receives on gains a proper understanding of the renunciation, and that is also very good. And and whenever one has certain experiences or proper understanding on of renunciation, then one can transfer that renunciation into in the widest in the wider sense by thinking that, you know, 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 oneself going 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 a mind which is can’t bear seeing those sentient beings suffering and want 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 with great compassion, which is wishing to free those motherly sentient beings from the 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 bring sentient beings out from the sufferings, and that is to attain enlightenment. So and then developing another mind, an 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 is uninterruptedly or uncontrived that wish to attain enlightenment in order to save sentient beings, the uncontrived one, then that that is and that mind is called the bodhicitta.
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 renunciation of 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. 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 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 so yeah. So yeah. And the mind wishing to attain enlightenment for the sake of motherly sentient being beings is called the bodhicitta.
So this on such yep. But the topic which we just discussed, we shall do a short meditation on it. Seeing if your meditation on bodhicitta is coming good or not? So so. And every beginning of the teaching every teaching beginning of the teaching, we 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 then. Well, it will be about first how to go through the suffering and see oneself going through the suffering. And one eventually, one will know that what’s next is coming from Geshe-la’s mouth and then goes through the, you know, and finally ended up with the bodhicitta. 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 a comer, this and that, it wouldn’t be ben it 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 cold, it’s not helpful. And also what happens is as Tibetan is saying now, and we say that It’s Tibetans. 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 and the butter container cannot be softened by a butter, which means in culturally that that in Tibet, we have yep. The because it’s cold weather, the the leather, you know, cut the butter container is made out of leather, and 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 soft the 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 up by the butter at all. It’s all very stiff unlike other leather. So this and now the analogy is then the so and then and the person had too much teachings and then haven’t done anything that knows what is coming after that, then that person cannot be subdued by the teachings. This is what it says. Means never be like that butter container.
Okay. So therefore, one should not be like that butter container and whatever one received or 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. And for example, like my So if one does not meditate, then it won’t come. And for example, like myself, I’m not I can’t do much meditation, and therefore the 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. And the through dharma, through giving material gifts, and now here is the third. So now the third one is called the protecting from the disrespect of the living beings or sentient beings. Yeah.
And that part has been explained in the next six verses, which starting from ninety one from page fifty nine. No. Yes. Ninety one, ninety two, ninety three, ninety four, five, and ninety six. Yeah.
And so the me the what it means is so this it’s you’re protecting from the disrespect, I mean, 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, they used a stick. So and these days, guess what said, got a nice plastic ones.
And sometimes you gotta the electric one, don’t have to move and then stuff all the Oh, yeah. And so so when when when one use all this brush and and don’t unconsciously throw anywhere on the floor, also on the ground, or when one spit. likewise in our town, and should not spit out anywhere, especially on the water or rivers water where it belongs to people who sorry, in natural water and so forth because the water is the object that people enjoy or people use, so it should not throw unconsciously. Yeah. And and also especially all those what’s it called?
Stool, isn’t it? Stool, excreta, urine, and snot. 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 should not unconsciously do anywhere because, you know, the and these 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 should not open one’s mouth until the food the food, like a spoon food, very close to one’s mouth, because because by doing all these sounds, by making sound and opening mouth mouth widely, those were offence, the the people nearby you. And when when one’s sitting on the throne or on the mat, the mat should sit in a proper way, but in yeah. Should not, you know should not stretch or pull one’s leg, you know, up or down anyway. So just sit in a very good posture or a gesture that which would not offend other people. And when we one wash one’s face, should put the the both hands in a 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 right riding a horse or a camel or anything as like a car and so forth, and during that period, one should not sit with other woman or other other men on a on a single horse or a single chair on the car, so forth, which refers to the the man or a woman who are already have their partners should not sit with the other person’s woman on one horse or a car one car seat. So briefly speaking, then one should try to avoid any actions that offend other living beings. And if one understand or one sees they are false, should acknowledge within oneself, one should abandon it. 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 others. And then in certain certain circumstances when one happens to give a signal to somebody, you know, and just 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 should always be respectful, and then try and should use the the right hand with all the fingers up. And then if somebody is lost in the middle of somewhere and you know the road where to lead the person and and to help the person to show the way or a street, but and and and should help with great respect, and don’t just point the finger with disrespect, should always use the right hand with all the fingers.
Like, that’s the way.