Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 95-minute session, Geshe Pema Tsering tackles a counter-intuitive strand of Śāntideva’s Bodhisattva Way of Life: the deliberate cultivation of what the text calls “pride” and “envy” — terms that here carry none of their usual negative weight. He explains how comparing oneself with superior, equal, or lesser practitioners can generate a healthy, energising aspiration to keep improving rather than afflictive arrogance. He then examines the disadvantages of self-cherishing, showing how that mind has produced only suffering across countless rebirths, while cherishing others gives rise to loving kindness and compassion. A student’s closing question — whether cherishing others ultimately means cherishing oneself — draws a sharp response: a truly realised being retains no self-interest at all, making selfless concern for others genuinely unconditional.
File metadata (for organising)
File: 05 2008 08 26 GPT.mp3
UUID: 85ae2c5c-489a-4d49-92b7-d3d30267bf45
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life (Geshe Pema Tsering)
Date: 2008-08-26
Recorded at: Buddha House Adelaide
Duration: 95.1 minutes
Words: ~6,046
Us to give us a good motivation and with the intention of establishing all sentient beings in the state of enlightenment, in the state of Buddhahood. Then we I myself am going to train in the mind of enlightenment in order to accomplish this training. I’m going to study the way of the bodhisattva, this text of the way of bodhisattva. And in this way, we give rise to a proper motivation. Geshe-la, can you?
Oh, yeah. And then we start with the with the preliminary prayer. We start with the the Heart Sūtra. Page second page of the little booklet. We’ll move on to the next page, the Dispelling of Hindrances.
I and also, around the 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 mother Prajñāpāramitā, surrounded by all the children, by the assemblies of Buddhas and Bodhisattvas of the ten directions. By the painting of 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 daily recitation. In that same way, I also reflect on the profound meaning of the great Prajñāpāramitā and recite the profound words in daily recitation.
May all diseases, spirit possessions, bad conditions, all the negative directions, that which happens due to past karma and immediate conditions, may all this be dispelled, may become nonexistent, may be pacified. So I was just I was just advising the Geshe that you’re a first timer, and Geshe that was just emphasizing how important it is to then if you’re just starting, how important it is that you develop a good motivation, that you you bear in mind that that we doing all of this so that we can be of benefit to all sentient beings. And and and and when we develop this wish, this aspiration in this way in relation to all sentient beings, and the benefit is proportion is in direct proportion to the amount of sentient beings, which are infinite. So it’s a great benefit that you accrue the that your actions will will result if you if they are motivated in this way. And and that’s the point that Geshe wanted to make.
Oh, yeah. This one. This one. So we’re approaching, we’re starting the chapter on meditation, the Bodhisattva Way of Life. Approaching the next topic of the commentary.
So next topic is the way, and this is a complicated topic to translate, but it was translated like this by this particular person here. The way pride over those lower than oneself is cultivated. And then there’s four aspect four divisions so that the aspect of cultivated pride, the qualities of cultivation, the way to practice by means of application once cultivation has been has taken place, and reflecting on the disadvantages of being separated from such pride. But then, Ageshala knows that this pride that is being talked about is not pride in the negative sense of arrogance or anything like that, which is that pride of of arrogance and this negative sort of pride is something which is to be abandoned, not to be cultivated. This pride is is this word which is being translated, which is a Sanskrit word that refers to to that of affliction.
Geshe-la was explaining is is more like what’s the word for that in English in a sense of a positive constructive stimulus stimulus for one to continually work at better making oneself better and better. So looking at up at one’s condition, which I was explaining, and then comparing to others, seeing what is deficient in oneself and then working to better oneself to improve qualities to develop more qualities and better the qualities that one already has and this is what is being meant here according to Geshe-la. And Geshe-la is explaining was in the previous which which is a very obscure or complex teaching. Geshe-la was explaining it in previous in previous last Tuesday. We’re approaching the previous topics which is cultivating cultivating a sort of the word in Tibet is the same word that is translated as envy.
Cultivating envy in regards to those who are superior to oneself. And Geshe is explaining here again, even though that is the word that is being used, it is not being used in the usual context. It’s used in a different context. And the context is, as I explained, is that when we see somebody who has more and better qualities than we have, again we aspire to then attain those qualities and to work hard to develop those qualities and to increase whatever qualities we already have. Again in the same sense, next topic was cultivating competitiveness with regards to those who are equal to ourselves.
If they continue to work on their qualities, also continue to work on our qualities and keep on with the steady work to bettering ourselves. Lastly, cultivating what is called competitive pride with regards to those who are lower than oneself, those who have lesser qualities or inferior qualities and so forth. Again, they are going to continue to work and again I’m going to continue to work on my qualities and my qualities are going to become greater and greater and greater more and more and more. And that’s Geshe-la explains as the meaning of this particular aspect of the teaching. And again, we so we read in the next verse with regards to the first the first one of those topics in cultivating the aspects of of of cultivating this this so called pride.
And again, we are we are having mention of of a a bodhisattva who has greater qualities than qualities than than others, and then how one one how others would would regard a bodhisattva. And we read the next verse that that explains those those thoughts. Verse a hundred and fifty one, it is said that this deluded one is trying to compete with me, but how can he be equal with me in learning intelligence form class or wealth? That’s the superior bodhisattva thing, and Geshe-la was explaining again in this context. What is being meant is that again that bodhisattva, that being who has greater qualities than we do have, bodhisattva has much more study and learning than we do have, that bodhisattva has much more contemplation, has done much more contemplations and reflections than we have, has done much more meditations and teachings and teachings and teachings and teachings and teachings and teachings than we have and again the aim is to develop that aspiration that we again we do not allow our little learning and contemplation and meditation to deteriorate, to degenerate in any way, but that we work hard to improve it and to follow the example of that great being so that we develop as greater qualities as as that being.
And Geshe is explaining the commentary. Again, it’s very difficult for me to understand, so I have to rely heavily on on Geshe’s commentary. And Geshe lah is explaining what is being meant here. For example, one is a being in the path of preparation and then there’s another bodhisattva who is a being in the path of accumulation which is a lower path or a path which precedes the path of preparation. So one looks at the quietest one has already accomplished and developed by having already gone through the path of accumulation and being already in the path of preparation and one knows that one has greater qualities than those that being who is in the path of accumulation.
One develops this sense of pride which is a healthy sense of pride in this case having developed genuine accomplishments or having developed positive genuine positive beneficial qualities and then one keeps on and uses that to propel one to keep on making oneself better and better. That’s what Geshe-la is explaining what is being done here. Use that so that we develop that excitement and that energy that is going to propel us to keep on working, to keep oneself better and better. So I am ahead of them. I’m gonna keep ahead of them and I’m going to keep on going for the next path before they arrive and then I’m going to get enlightened before they do and one keeps uses that in a positive sense, in a constructive sense.
Geshe-la is explaining, if you hear Geshe saying, you hear Geshe-la saying the word and is this word which is translated as as pride, and usually in a in a negative sense. Pride, Geshe-la was explaining in in this usual context, an afflictive emotion, as an afflictive conception, is the mind that thinks that oneself has qualities that one does not actually have. Things that one has a certain degree of a certain quality that one does not have, whilst one has just a little bit of certain quality. And that’s the afflictive emotion distorted, deluded conception of pride, which is completely wrong. This pride which is being talked in this context is in relation to qualities that one does actually have.
So it is not a biased or distorted look, it’s a look that is perceiving a reality, something that actually exists. One has worked hard, one has developed such and such qualities, and then one one is gonna keep on working. So it’s a positive. It’s a constructed sort of pride in this context. So, again, Geshe-la, I was just reiterating that, again, in these specific context, in very specific context that is the occasion of this teaching here, what the word is being being used that is translated as pride is not the same word that is used in the other context.
It had does not have the same meaning in other context. It’s not an afflictive emotion. It’s not something that is to be abandoned. It’s actually something positive that is to be cultivated in this context here. Okay?
So then we approach the next division of that same topic, which is then the benefits or the good qualities or advantages of cultivating this special type of pride. And we read the next verse with reference to that. It says, thus upon hearing of my good qualities that I have been made well known to all, that have been made well known to all, I shall thoroughly enjoy the satisfaction of the pleasant tingling sensation that occurs from that. And then again, so Geshe-la was explaining the meaning of the of the Tibetan version of the verse, and again, it is every translation is the same. So the meaning that Geshe-la was giving to the verse is slightly different from what we have here from Stephen Batchelor.
And Geshe-la is explaining, when one’s good genuine authentic qualities of learning, contemplation and meditation, and one’s wisdom and compassion and so forth, have been known by others. Others will delight in that, will rejoice and praise oneself for that. And that is a good feeling. And that is something good. And that’s what the verse is making reference to.
So then again Geshe-la is explaining because again this whole wording in Tibetan is very obscure so Geshe-la is explaining to me the meaning of the commentary to that again which is very much in line with what Geshe has already said saying again when a being in the path of preparation in relation to a being in the path of accumulation then when these two beings are compared again when people see that that being who is in the path of preparation has a better qualities of learning, contemplation, meditation, wisdom, compassion and so forth, then in relation to that being the path of accumulation. Again when those qualities are known people delight in that, people like that, and when everybody likes that bodhisattva, that being in that way, everything that the bodhisattva wishes to accomplish and that makes reference to the benefit of others because that’s all that the bodhisattva has in mind is the benefit of others. Then we made will be easier for the bodhisattva to accomplish through that, when people get to know that, when people get to see the real qualities that he has or he or she has. And that’s then the advantage that comes of cultivating that special sort of pride.
Is that okay? And I have a difficulty because what what Geshe was explaining as the meaning of the verse does not quite accord with the translation that I have in my hands here, which is which is pretty understandable. So I’m not gonna read the translation that I have because it’s pretty different. Instead, I’m gonna give the explanation of the meaning of the verse. So having cultivated that special kind of pride, how is it that one acts then?
And Geshe was explaining the verse is saying, is telling us that how first line is telling us that whatever material wealth one may have, also Geshe-la added to that, but not only material wealth, also whatever good qualities one has developed, again, all of that will be used for the sake of benefiting others. So I guess I was just explaining to me, from the commentary. So again so again, so whatever material wealth or possessions one may have, and again, also good qualities and so forth that one has developed, again all of that one will use solely for the benefit of others. And then having given of one’s wealth and possessions and and of one’s good qualities in service and so forth to the to the sustenance and the nurturing of other beings, whatever is left of that, then one will use for oneself. And that’s all that is that is being taught here in this verse.
And again, Geshe-la was approaching the next topic. If one then which is telling us that if one has then cultivated that sort of the positive pride type of pride and if one then does not, having cultivated that sort of pride, if that pride is divorced from that benevolent action that has been just explained of giving, of practicing generosity and so forth, if the pride is divorced of that then what will follow from that is that it’s only harm to both oneself and to others. What will follow from that is a continuation of suffering. And that’s what which I was explaining to us. Then we have the next we follow on to the next main topic which is the effects of such cultivations as we have been going through.
And that topic has four parts again reflecting on the disadvantages of self-cherishing, the proof that the benefits of cherishing others are limitless, thirdly explaining just the benefits and the qualities. And fourth and lastly, instructions on making effort to cherish others. So with regards to the first first of those topics, reflect on the disadvantages of self-cherishing. In a way, we we are again coming back into more familiar territory. And so we read the next verse which is saying for hundreds of times in the cycle of rebirth he has caused harm to me because of desiring to benefit yourself o mind all the weariness you have gone through over countless past eons has only succeeded in achieving misery.
And then, again, going back to those to the the the Tibetan verse, the Tibetan version, explaining again the line by line, explaining. So, again, what what is this making reference to? It is making for hundreds of times in the cycle of existence this has myself. And what is this? I guess I’ll explain it.
This is making reference to the self-cherishing mind. So for countless times again this self-cherishing mind has harmed myself. All during this time during eons, during countless eons, during this time striving to accomplish only its own benefit and its own profit, seeking its own benefit and its own profit seeking only to realize its own wishes again all that has actually accomplished all these ills is nothing but suffering to oneself And again Geshe lah is just going through the commentary and explaining basically exactly the same thing what Geshe lah has already told us. That for all these times being reborn, time and again over cyclic existence, whilst driven, holding, grasping at the self-cherishing mind and seeking then by the force of the self-cherishing, seeking all sorts of samsaric cyclic existence, happiness, excellences, good things pleasures and so forth. Seeking all that for oneself alone, working, striving, working, and engaging in activities all for the sake of acquiring this samsaric pleasures and so forth, samsaric delights and pleasures for oneself alone.
One has again continually, time and again, been born in the lower realms of existence in the hells and so forth, and that is to say experience, one has experienced great harm and great pain and suffering as a result of that. And again, all for this innumerable eons acting in this way, all that this mind, one’s mind has accomplished for oneself is nothing but a great collection of misery, a great heap of misery. And Geshe-la is explaining again, so presently we have this self-cherishing mind that holds oneself as more precious and more important, valuable than anything else or anyone else. Has to contemplate, what we are being instructed is to contemplate in this way. We have this present state, this self-cherishing attitude.
And in the past also through hundreds and hundreds of rebirths, birth after birth, we have also been compelled by the same self-cherishing mind just as intense as the one we have right now. And we have engaged in all sorts of activities and pursuits, again all driven by the same self-cherishing mind. And all for this time, all that we have accomplished is more rebirths within cyclic existence, within conditioned existence. And we haven’t so far was motivated by that self-cherishing mind. We haven’t accomplished any lasting, real lasting happiness such as the happiness of liberation and enlightenment.
We do not have it now. And if we continue continue to work driven by this this self-cherishing mind, still in the future, our system is going to be the same. We’re gonna keep on taking rebirth after birth in conditioned existence, and going to continue to experience a lot of suffer in the future. And this is because I was saying, this is the sort of where the text is referring to us, the readers, as Bodhisattvas, and this is and this is how we should be aspiring to to practice. This is what we should be aspiring to contemplate as as aspiring Bodhisattvas that we are.
This is what we should be cultivating, Geshe-la. This is how we have to contemplate. We should be cultivating this sort of understanding. This is a very important point. And we have to realize that throughout all of our lives, whole of present life at all times except when we are fast asleep, in every other time of our waking hours we are constantly engaged in activities be that of body speech or mind which are concerned only which are intent only in accomplishing one’s own benefit and welfare, one’s own profit, one’s own happiness alone and most likely of those who are very close to us, our very dear friends and relatives but not much beyond that and and whilst working for that, was motivated in this way, we accomplished.
All all that we accomplished is the happiness, the little pleasures and happinesses of this life. So and so then and then and then we do and this is how we go about our lives. We do engage in all sorts of activities. We go to our jobs and so forth. We earn money and we earn all those things that we think of as being happiness or pleasurable or delightful.
Buy and so all those things and so forth. But in the process we experience so many unwanted things, so many unwanted events and circumstances. We experience so much pain of of illness, sickness, aging, know, so we meet with so so many undesirable circumstances that we do not want, that we do not wish for. We do we do not get what we want. We have so so many frustrations and and and and so many pains in on the way on on this process.
In Geshe lah is saying even though we work so hard in our attempts to to accomplish this this happens, the happiness of this life, again, we meet with all all of these undesirable events, circumstances, and so forth. And the reason we meet with that is because we are doing the whole work, the whole of our actions in a fundamentally wrong way and that fundamentally wrong way is the self-cherishing mind is because we are concerned with ourselves alone and out of that concern, out of mind, what arises out of that mind is such a physical emotions as attachment, as anger, as arrogance and so forth and this is what causes so much suffering. And there are and still there are those instances in life when we actually do obtain those things that we wish for in exactly the way that we wanted that we wanted them and And we have to understand that those occasions they come about, if we look into it we will see that those are the moments where we are not overwhelmed by the feelings of emotions and conceptions. Those are the results of virtues that we have performed in the past, virtues actions that we have performed in the past.
Those are the instances when we do actually meet with the things that we want in the way that we want. And again, Geshe lah so Geshe lah is explaining. So we have these two instances. We meet with many undesirable circumstances, and we have when we meet with exactly those things that we want. And this, they they come about in dependence on on virtuous actions and negative actions that we have performed in the past.
It was important, like I was pointing out, it’s important to that even though this is the case again where they come in dependence on virtues and non virtues, on virtues and negativities. Non virtues, they are powered or propelled by those negative afflictive emotion and conceptions and this is what makes them non virtuous and that causes us to experience suffering in the future. But even the virtues that we have performed that make us experience what we call happiness, what we presently call happiness, because even those virtuous actions, they have been powered by ignorance. As a consequence, the present things or events that we refer to as happiness, they’re not reliable, they’re not stable or not lasting happiness, they’re not what we would refer to here as real happiness. All of those negativities and those virtuous actions that we have performed they’re all contaminated by ignorance, by the ignorance of self grasping, ignorance of self-cherishing and so forth and because of that the results that even those virtues bring about which are happy results, they’re not really reliable.
They’re not stable. They’re they’re they’re fecal. So again, Geshe-la says, again, we we it’s because of this negativities, this non virtuous action, negative actions and these virtuous actions again because both of them they are power, are fundamentally motivated by ignorance. Again, the results that even the virtuous actions would would would bring to us because of of that they are not lasting, reliable and that is because that mind of ignorance is fundamentally wrong, fundamentally distorted and as a result the states that follow from that mind, that motivation can only be distorted, only be distorted, deluded or wrong also. And that’s why as we have seen in the text the reference self grasping, sorry the self-cherishing mind, which is this fundamentally wrong mind again, can only bring about suffering and misery.
And Geshe-la is quoting a mind training verse saying again that this cherishing cherishing oneself is the cause of every every pain and suffering and cherishing all other mothers and human beings is the cause of every excellent good quality that there is. We have to have to arrest, we have to stop that self-cherishing mind, have to cultivate the mind that cherishes others more than oneself. And Geshe-la was laughing and saying that now that’s very difficult now, isn’t it? So then we we approach the next topic, which is then the the the benefits of cherishing the proof that the benefits of cherishing others are limitless. And we read the next verse.
One hundred and fifty six that says, therefore, I shall definitely engage myself in working for the benefit of others. For since the words of the mighty one, the Buddha, are infallible, I shall behold its advantages in the future. And then we have been explained that, again, by by cherishing by saying that we should definitely we should definitely establish that attitude that cherishes others more than oneself. And we need to do that. It is said we are told because the words of the Buddha are infallible.
They are they are they are undeceiving. And and and the Buddha has told us that by by perceiving one’s own self-cherishing as the enemy, and then regarding regarding one’s own self-cherishing as the enemy, and then holding other beings, all other beings, as as more dear than oneself. And again, the the qualities that result from that are not none less than full enlightenment itself. And this is what we are told by the Buddha, whose and his words again, his words are infallible. His words are undeceiving.
So, again, we are we we’ve been told that the Buddhas and Buddhist authors of the past, Geshe-la and great masters of the past, have told us that the self-cherishing mind, the mind that cherishes oneself is more more precious, important, and valuable than others, again, is is the source of every suffering, is of every suffering that we experience. And again, the mind that cherishes others, again, is more is is the source of every of every happiness, of every real happiness, of every good quality that we have. And so then we we we call the self-cherishing the enemy, and we call the mind that cherishes others or all other sentient beings. We call them as our our friends. Geshe-la was in sense that the enemy is that which harms us.
And and that’s why we say that the the self-cherishing is the enemy because it is actually the enemy in the in the sense that it is the one that that causes us harm. I guess, I was just saying the reason the reason this this self-cherishing is is is the enemy. The reason the way that it that it harms us is like this. Geshe-la is explaining to us. Again, by the force of that self-cherishing, by the force of that wish to attain happiness, pleasure, and benefit oneself alone.
Again we engage in all sorts of activities, work, our jobs and so forth. And in the process when we attain or when we are seeking those things that we associate with happiness, again, we develop attachment, great grasping and obsessive attachment. Or if we do if we if the the process of obtaining those things that we that we desire is hindered or if we cannot obtain those things again we develop anger we get angry and then in in in in what anger and attachment accomplish for us is nothing but nothing but pain nothing but suffering. So in this way we can understand how how the self-cherishing mind is, enemy is the the real enemy, and how since since time immemorial, since since a very long time where this this mind has has accomplished for us nothing but suffering. Only suffering.
So and and again, we we we hear it said in in in in the by the Buddhas and Bodhisattvas that the mind that cherishes others is the cause of enlightenment, of great qualities such as enlightenment and so forth. And Geshe was explaining, by the force of the mind that cherishes others more than one self. And Geshe-la was explaining, when we develop this attitude that cherishes others, again, we were going to we were going to develop the wish that others experience as much happiness and more than what we are actually experiencing right now than the one that we presently have. Also we will wish that others will be completely free from suffering. So as a result of this mind that cherishes others, again, these two positive minds come about.
The mind that wishes to endow them with happiness, which is which is referred to as loving kindness, and the mind that wants to wants to free them from suffering, is referred to as compassion. So Geshe lah is explaining so So as out of that self-cherishing mind, what comes about is attachment and and anger and hatred. And our mind cherishes others, what comes about is loving kindness and compassion. And in this way, we can understand why those things are said. One is the enemy, and the other one is the cause of enlightenment.
Yeah. Oh, And guess that I didn’t isn’t laughing because we we are being asked to see to see the our self-cherishing mind as the enemy. And and and as it is right we we see it as our as our best friend. So that’s a very hard one. Oh, yeah.
Do you have any questions? Just a wee one. It it’s it’s a little bit of a conundrum that that the mind that is cherishing others, it is ultimately cherishing oneself. So it is a bit of a conundrum, isn’t it? I don’t understand the word conundrum.
Paradox. Paradox. Because the mind that that Yeah. I do. I do.
Geshe-la. I think because, like, she’s trying to say, it’s in your best interest to cherish others. Cherish us. Absolutely. Is that what you mean?
No. It’s not what you mean. I can say what I mean. Thank you. Yeah.
That’s alright. What I’m saying is that when one is of a level that is cherishing other people, and presumably at this part of preparation, you are cherishing others, mean it is paradoxical that ultimately one is cherishing one’s that the result is to one receives enormous benefits by cherishing others, so ultimately one is actually cherishing oneself. No? So it is it is not it is not a contradiction in terms. It might seem us we are ordinary beings, see it that way, but it is not.
Geshe-la is explaining, having having one particular being, evolved, highly evolved being, having understood that the self-cherishing mind, the mind that cherishes oneself is the enemy, is the cause, is the actual cause of suffering, one will develop the intention to abandon, to completely abandon completely disregard one’s own interests. Having understood cherishing others is going to accomplish the benefit and welfare of all other beings, then one develops that. But whilst in the process of accomplishing that, one is not at any moment having any thought about one’s own benefit, one has no concern for one’s self, one has no interest for one’s benefit in the process. And we think we think the Buddha has attained enlightenment and this is all this great bliss and happiness that he experiences. I must attain that for myself.
If you if you are if you are thinking that, then you haven’t give up yourself. So, Geshe-la, just mentioned, is is this is we have to we have to give up ourselves. And having given up ourselves and one develops the intention of establishing all of the sentient beings in enlightenment. As a consequence of that, one attains enlightenment oneself. Yes, that’s where I was coming from.
Not that one is retaining conscious self-cherishing, but that in cherishing other beings, one is actually being taken care of oneself, because you are cherishing other beings, and so the result is that you are taking care by virtue of the karma that you’re creating, which I think is what Geshe-la just said. But I don’t want to stretch So if if one has fully developed a mind that cherishes others, then one has already completely given up or eradicate any concern for oneself. So it is not there is no self-cherishing there. There’s no self in there in the first place. Okay.
Anybody has any more questions? No. But it must make it easier to give up self-cherishing because one is taken care of, because one’s wish for enlightenment is being taken care of by cherishing others. But you don’t retain self-cherishing. You you are you know, one is cherishing others.
You you you have those realizations. But within that, one is cultivating one’s own. And what will happen in the earth? No. I I I do understand.
But it’s like the self-cherishing, trying to understand not self-cherishing. Know? It is it is not that. There is no self. You have realized no self already.
So there’s no way I’m not saying that there isn’t a So there’s no way. We we are thinking in terms of, you know, self from the point of view of the self, and then they are acting in the point of view of no self. Yes. That that doesn’t apply. They do not have any interest for themselves.
Do not have that in mind. Saying that that they do. I’m not saying that they do have their self interest. There’s nothing there’s nothing easy about giving up the self. We have to what you have to notice, and Geshe-la is pointing out, so you were saying, when I think that I’m going to attain enlightenment, and that’s the I speaking, and that’s the self speaking.
If you’re thinking, oh, if I cherish all this, I will attain enlightenment and that will make it easy for myself to give up myself. That doesn’t apply. It’s not the case. Because that’s the I already thinking that and that’s the I holding it, that’s the self-cherishing, already talking, doing the talking, doing the thinking. Giving oneself and interest for oneself and all that is extremely difficult.
As we are presently, when we are engaging in our activities, whatever actions we are engaging, we engage only thinking of our own interests. We engage in those activities only thinking of our own interests, and we have no thought. We we we lend no thought to whatever is that is happening to others. We we it’s it’s not about none about concern. We have no interest in in in And when when we’re talking about this cherishing others and giving up oneself, it’s the reverse.
We have to work only with our own interests, only goal, only thought is benefit of others, and we have to have completely complete disregard for whatever it is that occurs whatever it is that occurs to us. Have no we lend no thought to it. We don’t care what what happens to us. Okay? And that’s I guess, gonna say that is extremely difficult.
So, again, this this the development of a mind that cherishes others is extremely difficult. Giving up self interest is extremely difficult. In order to be able to develop this interest in others, we have to understand how it is that others are actually so very beneficial to us. It’s very important that we engage in a lot of contemplation and reflection on this topic so that we can establish this understanding. Thank you very much.
Perhaps I do need someone to ask the question for me because I don’t feel that I am succinctly able to present the point that I want, but thank Geshe-la very much, And he has expanded more on that. Thank you. Thank you, and he says, okay? Okay. Yeah.
Page seven. Communication