Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Śāntideva’s inner monologue — “He is honored, but I am not; he is praised, but I am despised” — anchors this nearly two-hour session with Geshe Pema Tsering on the Bodhisattva Way of Life. Working through verses 140–150, Geshe opens with a key clarification: exchanging self for others means cherishing others more than oneself, not literally swapping the concepts “I” and “other.” He then traces how jealousy toward superiors, competitiveness with equals, and pride over inferiors each harden into habit, and how bodhisattvas model the opposite: quietly owning their faults rather than advertising their virtues. A Q&A closes with guidance on equanimity toward someone who mistreats you, and resolves a student’s question about whether bodhisattvas can be wealthy and beautiful — yes: what defines a bodhisattva is an authentic mind of enlightenment, not outward condition.
File metadata (for organising)
File: 04 2008 08 19 BW.mp3
UUID: dbb97b56-4c7b-4a60-8aad-8b27e4e7c247
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life (Geshe Pema Tsering)
Date: 2008-08-19
Recorded at: Buddha House Adelaide
Duration: 109.8 minutes
Words: ~6,246
So Geshe-la is then again giving giving us instructions to produce a good motivation and with the intention of establishing also the precious bodhicitta of enlightenment, then we are going to study the ways of the sons of the victors in the words of of Śāntideva, the ways of the Bodhisattvas. And in this way, we give rise to a proper motivation. And then we start with the preliminary prayers, the Heart Sūtra. Shall I do that? So we start with the Heart Sūtra.
Thus did I hear one time, the Bhagavam was dwelling on Vulture’s Peak in Rajagriha together with a great community of monks and a great assembly of Bodhisattvas. Those surrounding their entirety along with the worlds of gods, humans, asuras, were overjoyed and highly praised as spoken by the Bhagavad. We read the the expanse of hindrances. I and all surrounding sentient beings go for refuge to the Buddha, go for refuge to the Dharma, go for refuge to the Sangha. We prostrate to the great Maha Prajñāpāramitā, surrounded by all the children, by the assemblies of Buddhas and Bodhisattvas of the ten directions.
By depending on my prostrations to all of you, may these words of truth be actualized. In the past, the deva king Indra dispelled the maras by reflecting on the profound meaning of the wisdom gone beyond and reciting the profound words in verse. In that that same way, I also reflect on the profound meaning of the great Maha Prajñāpāramitā and recite the profound words in verse today. May all diseases, spirit possessions, bad conditions, all the negative conditions, that which happens due to past karma in many conditions, may all these be dispelled, may become nonexistent, may be pacified. So we’re approaching the next topic, which is the way to practice after having reflected on this exchange of self and others.
We have two major divisions. First of all, is a general presentation, and secondly is an extensive explanation of that topic. So as for the presentation, have to that the next verse, verse one hundred and forty, for those who have the book. The verse reads, considering lesser beings and so forth as myself, and considering myself as the other, in the following in the following sorry, I should meditate upon envy or jealousy, competitiveness, and self importance with a mind free of distorted concepts. Okay?
So again, I guess I was just going back on the verse and and making reference to all those beings who are lesser than oneself or who are equal to oneself or who are superior to oneself. That’s what the text is making reference to. And again, we should exchange that and consider think of those as being oneself. And then and and and then as oneself, reversing the the roles of of self and other, exchanging self and other in this way. The moment meditates, contemplates on how envy, sorry, jealousy, competitiveness, and this arrogance or pride actually arise.
And Geshe is explaining that this exchange is for others. And the way that Geshe-la is explaining, Geshe-la is saying it’s not exchanging actually I and others, these two ways of of relating, two words or these two concepts. But actually actually cherishing others more than cherishing oneself instead of cherishing oneself more than others. This one. So and this this is you know, I have studied a translation of of the text which indicates something else from what say.
And Geshe-la is saying again, when we’re talking about this exchange of self and others here in this context, again, is just as what Geshe-la has been saying before, it’s just cherishing others more than cherish oneself. We think of others and we exchange that for self, for oneself, we think of it as oneself, just indicating that we are cherishing others just as much or more than we cherish, than we, right now, it is, we cherish ourselves. And the other way around, in which and we put others we we we call the self. In others, we’re just indicating that we disregarding ourselves and and just in the same way that we presently disregard others. That’s and that’s the exchange that is being indicated here.
And Geshe-la was saying that these words that are in Tibetan are and Geshe-la was then saying that these words which are usually translated as envy or jealousy, which is the first word, and then and then which is translated here as competitiveness, and which is written here as pride or arrogance. It’s all what I’m saying here. It it does not mean those actual things as afflictive emotions they are. And then I’ve been arguing with the Geshe saying that, yes, they do mean that, but it’s a very very special context here, and this is not easy. So, Geshe-la Huazin here, it doesn’t mean jealousy in itself, but just getting rid just contemplating that those people towards are usually jealousy, jealous of, envious of, those people who are regarded as superior to ourselves, they are also beings whom we have to exchange that self for others, whom we have to cherish more than ourselves.
That’s what Geshe-la this is how Geshe lah is explaining the meaning of this of this. But it’s gonna get more complicated as we go on. So then we move on to the extensive explanation of this topic. And the extensive explanation has four parts. First is the way that jealousy for those higher than ones elf is cultivated.
The word here is gompa, which is cultivation or familiarization or habituation. And instead of putting it as a deliberate cultivation, I’m going to put it as a habituation, habituation, the way that habituation happens. The way that jealousy for those higher than oneself, the way the habituation on jealousy for those who are higher than oneself occurs. The second is the way that competitiveness, the way that we habituate, we are habituated with competitiveness between those equal to oneself. Again, the way that we habituated with the pride over those which are regarded as lower than oneself.
Lastly, the fourth topic, is the effects, the results of these habituations. So then as for the first first one of those topics which is the way that this habituation with jealousy or envy towards those who are regarded as higher than oneself happens. So then we have the actual way where the habituation occurs. And then having habituated with that, how does it manifest? How how how is it accomplished in in the sense that how what what which manifest actions does it lead to?
And then we read the next two verses as for the first topic, is how this habituation occurs. And we have everything in between quote Marx here. All this is gonna be read. It’s gonna be between quote marks. So, quote, unquote, he’s he’s honored, but I am not.
I have not found wealth such as he. He is praised, but am despised. He is happy, but I suffer. And then at the beginning of the next verse, I have to do all the work while he remains comfortably at rest. And it’s all the way people think.
And Geshe-la is explaining it again as if one were thinking to oneself in relation to a bodhisattva, for example. So again, bodhisattva is praised and honored, I am not. The bodhisattva is happy, But, you know, at least we know that, but I suffer. The bodhisattva, I have to do all the work, the bodhisattva can remain at ease and and and rest. And this is how people develop jealousy.
So, I guess I was reading through the commentary with regards to the first, the very beginning. Again, is a bodhisattva who is superior to oneself. Again, when we exchange self for others, at the time meditating or familiarizing oneself with this exchange of self for others, again we see this superior one as another who is honored And and thinking of and holding sentient beings as oneself, as somebody as as as ones oneself having inferior qualities than somebody as that being so somebody who is not honored. Is that making sense? Does that make sense?
And again, the the the commentary goes on. It’s basically the same meaning as we have in English, saying, again, that there’s such such a superior one, such wealth as as that of a superior one, I have not found it myself. Said, by the side of a superior, again, is praised and and and we are and we are we are not praised or we are ill spoken of. This person has great happiness or happiness, let’s put it this way, happiness or bliss, and I am suffering and we are suffering, so to speak. And Geshe-la is then explaining it as meaning that, for example, bodhisattvas are superior to ourselves.
They are better than ourselves. And that is because they have actually exchanged self for others. And we have inferior qualities. We are inferior to bodhisattvas because we have not performed this exchange. And that’s how Geshe is explaining it.
And then, I guess, I was reading continuing still on the same topic. Again, I was reading the next half of that verse one hundred forty two and the next verse following that. It says, he is renowned as great in this world and I as infamous with no good qualities at all. And the next verse goes on and says again, quote unquote, but what what do you mean I have no good qualities? I have all good qualities.
Compared to many, he is infamous. And compared to many, I am high. And the way that Geshe-la is explaining it, the verse is intending to point out is that these verses are telling us that there are beings who are superior to ourselves, certainly, but there are those also. There are many who are equal to ourselves, and there are many who are inferior to ourselves. And that being the case, we have no reason to be, let me put it this way, depressed about our inferiority in relation to that bodhisattva, to a bodhisattva or to bodhisattvas in general.
And then Geshe-la was going through the commentary and Geshe-la is explaining again the commentary as meaning, as saying that bodhisattvas are renowned in this world because of high moral practice, because they have a lot of learning and study and meditation and so forth on their backs. Because they have accomplished, they have accumulated and accomplished and cultivated many good qualities. Now as for ourselves and the text talks in this way, ourselves we haven’t accomplished any good qualities. Do not have as much learning and so forth. And again, Geshe-la goes on to explain what what the text is saying next is that we we ought then to to accomplish those good qualities for ourselves, that nobody can accomplish those good qualities for ourselves, nobody can give us those good qualities, we have to do the hard work and accomplish those good qualities for ourselves.
And again, are higher than ourselves and we inferior to them and so they are praised and honored and we are not. Again, they have a greater qualities and superior qualities than we ourselves. But Geshe goes on to explain in the text and indicates that there are those there are beings, there are many beings, many people who have high qualities than ourselves, but there are also as many who are who are equal in qualities to ourselves. And there are those who are inferior to ourselves. Geshe-la points out that the text is saying that one shouldn’t then, one shouldn’t be discouraged or depressed about those differences.
Instead one should keep on striving to accomplish the mind of enlightenment, accomplish bodhicitta, bodhisattvahood. And then again, the text goes on to say, again, because we are not equal in our moral conduct and our view and so forth regards in relation to those bodhisattvas, again, because of that by the power of that, they are superior to ourselves, we are set to be inferior. Then we read the next half of verse one forty four, and and I’m gonna read this of but Geshe was explaining explaining it slightly different. In whatever way he is able, he should heal me. Willingly, I shall accept any discomfort involved.
And Geshe-la was just explaining this because we are inferior to them with regards to our moral conduct and our view and so forth. We are not equal to them. This is and this is not deliberate. This is not this is beyond our power, beyond our control, which I because we are afflicted. We are overwhelmed by afflicted emotion conceptions that we have been unable so far to develop such good moral conduct and and understanding of the view and so forth.
And that being the case, we should apply make every effort we can to overcome those affiliations and then grow up to the stage, to the level of the bodhisattvas, improve ourselves to their level. And Geshe-la explains again the commentary as saying, indicating just that, indicating that we do not have, we are not equal in in our moral conduct and our view and so forth. And and and so and and again, livelihood in in our livelihood, in our lives, we do not meet with as much respect and so forth because of our conduct, which is forcefully how can I say which is overpowered, which is driven by the force of these afflictive emotions conceptions? Because of that, we are unable to improve qualities. We have to apply the antidotes.
One has to apply the antidotes to those afflictive emotions conceptions. If one can oppose the afflictive emotions through the application of antidotes, one will be able to attain to the level of bodhisattvas. And again, there’s a a last clause indicating that we are one is afflicted, one is overpowered by those afflictive emotion conceptions. So it’s beyond one’s power. It’s beyond one’s control.
Until we apply the antidotes to those afflictive emotion conceptions, it will remain so. And then and so then again, having having meditated, having familiarized, habituated oneself in this way, how is it that we manifest that in in action? How we accomplish it? And Geshe-la was then making reference to the fact that when we’re talking about envy and jealousy here in this context, is not making reference to the actual afflictive emotion of jealousy or envy. It’s just saying that again, is it that indicating how is it that we can overcome those afflictive emotions to attain to the same level of those whom we would ordinarily regard with jealousy as superior to ourselves.
And again, Geshe-la is in saying, if it was actual jealousy, again, if we were to be caught in any actual jealousy towards the bodhisattvas, then we would actually be hindering any accomplishment of such qualities as the bodhisattvas have. So what we are actually being taught is that we have to appreciate how we are inferior to them and how they are superior to us, and and and that we should then strive to attend to their level. So the previous the previous quote was saying and I read it because I read in the wrong order. In the Tibetan, it comes in different order. So the previous quote was saying, the deteriorated state of my morals and views is not due to to me, but due to my discernment conceptions, and that indicating that one is overpowered.
That’s what Geshe-la was teaching before. Then now it says the second half of of that in the in the proper English order, we say, in whatever way he is able, he should heal me. Willingly, I shall accept any discomfort involved. And then the next verse, also with regards to the topic, but I am not being healed by him. So why does he belittle me?
What use are his good qualities to me? Although he has good qualities, he does not benefit me. And Geshe-la is explaining the commentary to that as indicated and saying that again one understands that bodhisattva has great qualities than oneself, has compassion and so forth, and that the bodhisattva should then heal oneself, or Geshe was explaining, just saying that he should help us. The bodhisattva should help us. And and Geshe-la is saying his own interpretation of of of of the commentary saying that, again, and and I, from my side, I will do whatever I can do again to to to come up to your level, to the level of the bodhisattva.
And then the next part of the commentary, again, is explaining, saying that Bodhisattvas have yes. Thank you for that. The Bodhisattvas have they have great qualities, but even though they might have good great qualities, if they do not help us, then it won’t be of any benefit to us. English was explaining again, so then they should they should help us. And then again, still on the same topic, again we read the next root verse which says with no compassion for the beings who dwell in the poisonous mouth of evil realms of existence of of the lower realms of existence.
Externally he’s proud of his good qualities and wishes to put down the wise. And then and then Geshe-la is giving his take on on the verse. I say we have to go and talk to. So Geshe-la is giving explaining. Then again, if he’s giving a take, these verses are very difficult to interpret.
And they’re very extremely abbreviated. Every word which is one or two or three syllables is abbreviated to one syllable, and it’s very difficult to to it’s like a real puzzle. So, Geshe-la is saying, again, one way, and that’s and with the words that we have in the verse, you could we could very well explain it in So, when we when we if we ourselves who are in a better situation than those beings in the lower realms of existence, the realms, the realms, and the animal realms. Again, we look down on them and if we just, how to say, rejoice with pride and arrogance on our good our good condition, on the conditions that we are, and we disregard their conditions without any compassion for them if we completely disregard the condition that they are in. And in this way, put down the learned or the wise ones, which Geshe-la was making reference here, explaining that the learned and the wise ones make reference to Bodhisattvas, and if we look down on the Bodhisattvas again in this way, we are just harming them.
And Geshe-la was then going to the commentary to a sentence in the middle of the paragraph, which seems to indicate the same thing. Again that if we look down without any compassion from our sides, again, if we look down on those beings and then degrade the bodhisattva and speak ill of bodhisattvas, again, is not all right. That is an unreasonable thing to do. And I guess Geshe-la explaining again the comment the whole commentary then, going from the beginning to end, saying that, again, we not only we do not not have equal moral conduct as as as other Bodhisattvas, we do not have the same views, correct views as as the Bodhisattvas, also by our lack of compassion. Again, We keep on very proud of the good situation that we are in or completely disregarding or even looking down the situation of other beings which are in bad circumstances, such as beings in the lower migrations, the lower realms of existence.
And in this way, And in this way, we we harm our own attainment of of bodhisattva hood by acting in this way. And and Geshe-la said bodhisattvas do not act in this way at all. This is the way we we ordinary beings act, and we should give up these ways and strive again attain to the levels, to follow the example, and attain to the levels of Bodhisattvas. So then, again, the whole point, the sentence, again, goes on to say that again, we shouldn’t act in this way because in this way is, again, harm actually actually harms all the sentient beings.
And then we are just being told not to act, to give up these ways because it is harmful and and change our ways. And we move on to the next major topic, which is the way that we get habituated with competitiveness in relation to those who are equal to oneself. And this topic has four parts. First, competing over material gain and honor. Then, over the reputation of one’s qualities.
And thirdly, competing over the least of one’s good deeds. Fourthly, developing a liking for dispensing harm. So then as for the first one of those, again, competing over material gain and honor. And we’ll read the next verse, which says, again, a quote in quote, in order that I may excel, he who is regarded as equal with me, I shall definitely strive to attain material gain and honor for myself, even by such means as verbal dispute. And the commentary is very straightforward, again saying that, thinking again the, using those pronouns again of ourselves and the bodhisattva.
Again, if there is a being which has been established as such a bodhisattva, a being who has been equal to ourselves by means of reasoning and so forth. Again, if we are to, in terms of gain and honor and good qualities and so forth, if we are to ever excel that being that person or that bodhisattva, again one should do so, I should do so even by means of dispute or argue arguments and so forth. I should definitely accomplish it. I should definitely be better, I would say, attain more gain, material gain and honor, even if it involves arguing and verbal dispute and so forth. Then we read again with regards to competing over the reputation of one’s qualities.
We read the next verse, one hundred forty eight. This is how people think. By all means, I shall make clear to the entire world all the good qualities I have, but I shall not let anyone hear of any good qualities that he may have. In the commentary, I thought the commentary was quite straightforward, but it doesn’t seem to be that way. So again, we usually, Geshe-la was explaining the commentary, that we usually, we go out and about and we act as if we actually have great qualities, as if we have bodhicitta compassion and realization of emptiness and all that.
And this is the way that we, ordinary beings, actually go about these these things. We usually act as if we had these qualities, and then we are told we are being told that we again, we do not have such qualities as what the Bodhisattvas do, and that we shouldn’t go out and about proclaiming a quaits that we do not have. And we should keep we should should should keep quiet about it whilst we strive to accomplish them. The next topic which is competing over the least of one’s goodnesses, of one’s good qualities and so forth. In the next verse we read for that, again quote unquote, also I shall hide all my faults.
I will be venerated, but not he. I will find a great deal of material gain. I will be honored, but he shall not. And again, I guess that I was explaining the commentary saying that this is the way that we act. Go about hiding our faults and proclaiming qualities that we do not actually have.
And we do that for the sake of obtaining material gain and fame and so forth. This is not the way that Bodhisattvas act, but Bodhisattvas actually do the other way around. They actually keep a low profile with regards to their good qualities, whatever good qualities they may have, and make a point of of making the faults obvious. And and this is how and this is what we should aspire to. Is explaining again, elaborating more, the way we actually act in order to obtain some material gain fame and so forth, that we again we hide our faults and proclaim qualities that we do not have.
And this life is explaining that by doing that, not only we do not obtain those things that we are trying to obtain, the material gain and the fame and so forth, we actually hinder, create hindrances to the attainment of those things. And now if we were to act in the way the bodhisattvas do, if we were to actually keep quiet about whatever quiet we have, and then proclaim, make known the faults, the shortcomings that we do have, then we will be objects of reverence and offering and respect and we will attain everything that we desire. So again, we read with regards to the next topic, again developing a liking for dispensing harm. And we read the next verse, one hundred and fifty, which says, for a long time I shall look with pleasure at his being made infamous. He will become the laughing stock the laughing stock of all, regarded among everyone as an object of scorn and derision.
And the way that Geshe-la is explaining the commentary and the meaning of that verse is then saying that Bodhisattvas, because they have already accomplished the exchange of self for others and they have a total disregard for whatever it is that happens to them and they’re only solely concerned with the welfare of others. So then for a very long time, they spend all their time and energy and efforts in working for the benefit of others and then completely disregarding themselves this way they remain poor or destitute. Worldly wise, worldly people will see them in great disadvantage and will look down on them and will laugh at them because they are, in worldly terms, being pretty stupid, not caring for themselves. Geshe-la was saying, this is the way the Bodhisattvas were acting. Because they have already accomplished this exchange, and they are only exclusively concerned with the welfare of others.
Still, when they do that, people look down on them, not understanding what’s going on, not understanding what the bodhisattvas are doing. They look down on them, they put them down, they laugh at them. And again, the last sentence that Geshe-la’s last point is saying is indicating that we shouldn’t then think, we shouldn’t, how do say, obsess ourselves with our good qualities and keep on saying, I have this and that good qualities and so forth. We should model our our actions and our conduct in in that of the bodhisattvas. Should follow their example.
This one. So we have do we have any questions? Because that was a difficult issue. That was extremely obscure, even the Tibetan itself. So for for all of us.
I do have a a question that’s outside of what the text is talking, but it’s in genuinely forgive someone that continuously acts in in a what my terminology is a shoddy way. You know? We have a we have a you know, I have a problem here because I don’t know the word in Tibetan for forgive. Another way to put it. How to feel equanimous towards someone.
So if somebody is is mistreating you, somebody is is mistreating you, somebody is looking down on you or saying bad things to you and so forth, not being nice to you, somebody is harming you in some way, one way or another, harming and hurting you one way or another. Right? And you want not to be affected by that person. You want to let that go. Want not to be bothered, not to be annoyed, not to be angry, not to begrudge.
Maybe have had had to be treated better, to be impacted. It does matter. Those things do matter. Those things do matter. And now they don’t.
They they do matter. And so so I explained in a way in the best way that I could. So, again, I I was saying, so somebody is looking down on you. Somebody is is not saying bad things, you know, that’s making you really uncomfortable, giving you a very bad feeling. You know, I was trying to explain it in this way.
So what what what can what can she do, you know, to to transform the situation positive sense, and to put something positive. What you have to do is cultivate, produce compassion. You have to understand that that person is hurting you in the way that the person is hurting you, whatever that may be, verbal, mental, psychological, whatever abuse that person is imparting You have to understand that the person is doing so because the person is overwhelmed, the person is afflicted, the person is sick with afflictive emotions, lacking compassion. And that being the case, you develop compassion, develop pity and compassion for that person. And then again Geshe lah and then so then Geshe-la complements that.
And also that when the person is is hurting you or harming you in whatever way that person is doing that. When you think, oh, that person is hurting me, and I don’t deserve that, and you get upset, and all that. That also comes about because of your own afflictive emotion conceptions. Is that what I’m saying? So both people are overwhelmed by afflictive emotion conceptions, and you address that person’s emotional conceptions with compassion, and you address your own with the proper antidotes.
So, because in this case, the best way to go about it is to give rise to compassion. If that makes sense. I certainly hope so. And you could still be a bodhisattva. Have all that and you could still be a bodhisattva. Yeah.
I mean, you have to be learned. Yeah. And and be wealthy and beautiful and handsome and Well, some people can’t help the way they are born. Of course. But are there bodhisattvas who are all that?
This is a fair question, but, you know, and this is this is always it’s always the case. This is always going to happen. These these questions. And Geshe-la is then saying, of course. You can have bodhisattvas who are handsome or beautiful, who are very powerful, very learned, very intelligent, very rich, very famous, very influential, of course.
You can have all that. The the difference is, as bodhisattvas, they are only concerned with the welfare of others. And that’s the and that’s the difference. What you have to bear in mind. But I see that What makes a body start to be that?
I don’t think that you have to be lowly, poor No. No. You don’t. I I think that all of these qualities that they’re saying here, how can you have all of these things and be able to suffer? I I think that you can have those things and be able to suffer.
No. But that that is what Geshe is saying. Yeah. In the text here, it’s sort of indicating that No. It’s the text trust me.
The text is not is not saying that. Oh, okay. The text is not saying that. The Geshe-la is saying, you can have bodhisattvas who are rich, wealthy, powerful, intelligent, handsome, they have a wife, they have children, they have job, but the whole point is that in their hearts, their only concern is the welfare of others. It’s not their own concern, it’s not their own welfare.
Others are only always coming first. That’s that’s what it that’s what makes a bodhisattva out of it. Rich or poor, beautiful or ugly, tall or short. And that’s I’m thinking. That’s it.
Are you thinking right? You’re right. You’re right. What you’re thinking is right. One hundred percent right.
Okay? Yeah. And this one. This one. Mind of enlightenment.
Mhmm. Whatever it is outside, it doesn’t matter. You have monks and nuns, you have lay people, you have rich people, poor people, married, single, tall, short. You have all sorts of That doesn’t that doesn’t determine someone being a bodhisattva or a Buddha or anything like that. This this text this part we’re we’re going for the text is very difficult.
So it naturally became very it become it it didn’t become clear. I totally understand it. Would you like to ask any questions? Any anything else? You know?
So in the case, actually, this human being could work as a Bodhisattva. Say say that again? human beings human beings? Could work as a Bodhisattva. Bodhisattva.
Can work as a bodhisattva? Sometimes as human being, work other I’m not sure if I understand you. Said is enlightened as we understand. But we, ordinary human being, can we work as a? Do understand?
I don’t know. No. Action. You know? Just action is you know, if we act like a bodhisattva, are we a bodhisattva?
If you act like a bodhisattva. Is that what you’re saying? I’m a human being. Look. You you you said you said, can we, ordinary human beings, work like bodhisattvas?
I’m going to translate that. Okay? Yeah. Yeah. Because that’s what I can translate.
That’s because that’s what I can translate. That’s not what I said that time. You you said. This was the words you used. That’s that’s two.
You want you want to you want to ask let’s ask this question. So so I asked first of all, what where’s the difference between the Buddhas and bodhisattvas? I wish I was saying so. Bodhisattvas are those who are striving to become Buddhas, and Buddha is the result of their striving, of their of their work. Buddha, the the state of enlightenment is a state which is free of every fault and endowed with every good quality.
Bodhisattvas have not attained that state which is free of every fault and endowed with every good quality. And one of the ways to explain is that they still have the fault which is called the afflictive obscurations and the obscurations to knowledge. So they are not fully enlightened yet. So and then can ordinary beings do the work of bodhisattvas?
Well they can if they are meditating on the mind of enlightenment. If you are if you’re motivated by an authentic mind of enlightenment, then you can accomplish the causes of enlightenment. Does that make sense? So in that case, bodhisattva isn’t the action, but the mattering matter. So, yes, what defines a bodhisattva is having the mind of enlightenment, not the actions.
If one does not have the mind of enlightenment and one still performs good actions such as giving, one does not, by those actions one does not accomplish the cause of enlightenment. One accomplishes just merely giving, which is good in and of itself, but will not become the cause of enlightenment, will not accomplish any of the perfections, perfection of generosity morality and so forth, which are called perfections, when they are motivated by the mind of enlightenment, and as such they become the causes of enlightenment. Does that make any sense? So Geshe-la is explaining, you have to understand that what enlightenment is. You have to understand that you, you hero, you must attain enlightenment.
And the reason you must attain enlightenment is because the state of enlightenment is free of any suffering. Every suffering, any suffering. There’s no suffering in the state of enlightenment. And on top of that, as an enlightened being, you are able, you are actually able to benefit people in the best possible way. And in order to accomplish that enlightenment, which makes you able to do that, you have to meditate on bodhicitta, on the mind of enlightenment.
You have generate to create in your own mind stream the mind of enlightenment. You have to generate to produce in your own mind stream a mind that realizes emptiness. You have to generate in your own mind stream the of renunciation. Of all those three, whenever it is that you have given rise to an authentic mind of enlightenment, an authentic bodhicitta, whenever you have given rise to such a mind in that moment, in that space of time that you have given rise to that mind, and you are a bodhisattva. So again by having produced the mind of enlightenment, having generated the mind of enlightenment, then one continually cultivates it, and then one continually familiarizes oneself with the mind realizing emptiness.
One continually familiarizes oneself with the mind of renunciation. And through this process of continual familiarization of these three minds, again one frees oneself of every fault and develops every good quality until eventually one attains the full enlightenment of the Buddha. Okay? And this then is the the the this text the main the main the point of this text is explaining to us how it is that we can accomplish this mind of enlightenment, which is the very foundation of of enlightenment itself. This whole text is about bodhicitta.
And that’s very difficult. Oh, yeah. This one now? I know this. Is that okay?
Okay. Okay.