Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 45-minute commentary, Geshe Pema Tsering opens with two vivid images: the Buddha’s teaching that saṃsāra is like sitting on the tip of a needle with no happiness whatsoever, and his own comparison of unenlightened beings to worms in a septic tank — thriving in filth because they know nothing better. He traces the arc from recognizing worldly pleasures as hidden suffering, through renunciation, to bodhicitta, then addresses the practical question of how to keep working and earning a living while redirecting one’s motivation toward liberation. The second half enters Śāntideva’s teaching on the four supports for enthusiastic effort — aspiration, self-confidence, joy, and a final quality he declines to translate as mere “rest” — and closes with sustained encouragement not to be disheartened by the enormity of the Bodhisattva’s task across countless lifetimes.
File metadata (for organising)
File: 09 Guide 2002 09 05.mp3
UUID: eb51d418-74d7-47a7-a2ae-36ea2feca870
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life (Geshe Pema Tsering)
Date: 2002-09-05
Recorded at: Buddha House Adelaide
Duration: 45.5 minutes
Words: ~3,211
Yeah. And the Lord Buddha Śākyamūni in his text, so called the collected speech of the Lord Buddha Śākyamūni that in the peak And yeah. Said for that, the the there is no happiness and yeah. There’s no happiness at all in the on the peak of the needle of cyclic existence, which is cyclic existence like a needle and sitting on the tip of that, there is no happiness at all. This one.
No. Here, the cyclic existence is been example as a tip tip of the needle. And as everyone know that there’s no pleasure and happiness at all sitting on the tip of needle. So being in cyclic existence is like a being sitting on the tip of the needle that there is no happiness at all, and as far as one is been reborn reborn in the cyclic existence, they never had a chance for any happiness. So the what we how we differentiate in general in general the happiness and suffering is that that if the suffering of the suffering is a suffering and others are happiness.
So therefore and we say, yeah, we don’t understand or realize that we go through the sufferings and without understanding due to this, and every morning we get up and then talk to each other. Good morning. How are you? I’m fine. Blah blah blah.
So it happens because in reality, we are not fine. And and if the the like the Arhats and the Hīnayāna School Ārya beings as well as Buddhas, when they see us and saying, you know, I’m fine and so forth, they just they laugh they they laugh at us. And so all those happiness which which, yeah, we consider them as happiness like being having a lot of wealth and staying in a walk walking in the parks and having a nice house with a luxury car and traveling in business class in aeroplane, etcetera. And for us, it appears they appear as a happiness, but looks like we are mistaken here. And all this happen all these things happen, so not not realizing what is yep.
That seeing the sufferings as a happiness is because we don’t understand the real happiness. And and due to this, you know, we see the sufferings as a as a happiness. And then as a result of this, then we from the very beginning in the midst of saṃsāra, we, you know, are experiencing every yeah. We’re experiencing the the sufferings of the previous karma, and along with that, and simultaneously, then cultivating a new karma of course, for the suffering in future as well. So we’re doing simultaneously experiencing as well as collecting the suffering.
So and yeah, so we are more or less like those little insects or the organisms in the toilet. What’s it called? Not just the toilet and it goes through the pot and then there should be a big hole somewhere. All the toilets have been connected. Septic.
Septic. Anyway, you know, I’ve seen how the builders make the toilet and go through in India, but not in Australia yet. And it’s, yeah, anyway, so in a way all the, you know, stuffs go there. And so we are more or less like this insect in that hole because according, because of their karma, they take rebirth in such an area. And for them, it’s not a it’s not excuse me, it’s not bad at all.
It’s very luxury there. And they’re so happy there. And because they don’t know the suffering, the suffering due to this, they think they’re happy. And because it’s very nice and moisture and it’s wet and have no worries of being stuffed because all the foods, you know, dropped by humans, the come all the time, earnings rapidly. So they have lots of food.
And so this is how, because of this, they’re just mistaken. They think they are very happy and very lucky to be in that area. But if yeah. And then if if somebody take one of the worms out of that area and put it in the dry place, then they hit their they just think they’ll yeah. And then they understand the suffering.
So likewise, we are like that because because of not knowing the real happiness and and not recognizing the the the the entire sufferings. So we excuse me, yeah, now we consider sufferings as a happiness, and and due to this, we cultivate karma and go through the suffering. And, yeah, so we are more or less like this. Are capable of seeing those sentient beings suffering there, but but they can’t they don’t know their suffering. So likewise, we don’t know we are suffering, but when Buddhists and the Ārya people, Ārya beings, when they look at us, they they understand how we go through suffering.
So because of this, because I’m not understanding what is the real happiness and what are the sufferings due to this, because due to this, then we have no we are not able to develop our wishes, wish to attain the happiness and wish to free from the sufferings because we don’t know. Therefore, it is important for us or want to know what is the real happiness or the ultimate the this reliable happiness, which are the happiness of arhathood and the Buddhahood and should should realize those what are the sufferings? The sufferings are the one at the moment currently we are enjoying it, as well as we are cultivating those karmas. So those are the sufferings and should see them as a suffering and try to abandon those And so all those worldly happiness and the, yep, the the sufferings of the cyclic existence are to be abandoned and should try to get rid of those worldly actions. But speaking of this, it is very difficult for us us to completely abandon all these activities because we have to leave.
But but yeah. So but when we said abandon those, like, worldly happiness, like, you know, working hard and so forth, and one we have to work, but when we work, it is very important for one try not to work under the influence of disturbing emotions. And and and and whatever action one performs should perform with the motivation of altruistic intention that is to attain to the enlightenment for the sake of entire sentient beings. So therefore, you know, should not specifically or, yep, intentionally, you know, work for the worldly happiness. So whatever activities, actions one performs, always perform it with the motivation of attaining arhathood or liberation state and the buddhahood.
And by doing so, then the worldly happiness so forth just automatically comes, which you don’t have to work for it, you know, don’t worry much. If you aim for the bigger ones and the smaller ones, just naturally comes. So therefore, one should try to see the disadvantages of the worldly happiness or sorry, this yes, some happiness of saṃsāra or the sufferings of the sufferings of the cyclic existence. And by seeing by knowing the the faults of those sufferings, then one can develop a a a, yeah, uncontrived wish to be free from those sufferings. So it is important to see the disadvantage of of the cyclic existence.
And so by seeing the disadvantages of cyclic existence or the sufferings of the cyclic existence, then one can develop a a renunciation, which is to free from the cyclic existence, the sufferings of the cyclic existence. And having developed that, then that renunciation can help one to develop a a bodhicitta because because because now on that stage, understand to the one how one goes through the sufferings, you know, on sufferings and so forth. And due to this, one can one will be able to see the the the sentient beings are same as oneself and lacking happiness and joy and have lots of sufferings. So due to this, then one can develop a bodhicitta, a wishing yep. No.
The the one one first one, yep, develop a wish to free those sentient beings from the suffering. And to in order to do so, one needs to an attend to Buddhahood or become Buddha. So therefore and through this, one can develop the the altruistic intention that that is to attain enlightenment for for the sake of others. So speaking of this, and when we say the old the worldly happiness, you know, the happiness of this life is are suffering. And when we say this, do you think that they are suffering or not?
For me, I I can hardly agree with that because you know? Yeah. So when we say that the the worldly happiness, the happiness of this life are sufferings, and we talk about it all the time, then can you do you think they are? So those happiness of those the the present life and of saṃsāra, their nature are are suffering, and and we may find it a difficult to understand at the moment. But if you recall, examine again and again, and and one will understand sooner or later that they they are suffering.
So therefore we shall do a short meditation on those process which we have discussed today, that seeing the sufferings or these faults and disadvantages of the of sufferings of the cyclic existence and then develop a wish, a thought which dislike those happiness or those sufferings and wanted to be wanted to free from those sufferings. And then by having developed that renunciation and then the change that the change the direction that like oneself, other sentient beings are also going through the sufferings and very badly and develop a compassion which is willing wishing to free them from the suffering. So in order to do so, then then finally develop the bodhicitta that that may that I shall attain enlightenment for the sake of others. Now we have finished the the second division, which is explaining the the opposite of three opposites of enthusiastic effort. Yep.
Intrinsic effort with the three types of laziness. Now explaining the the not the opposite part now. What is it called now? Friendly part. Or now we’re explaining.
We finished the opposite of the of the enthusiastic effort. It’s done. Now we’re ex we’re going to explain the third division, which is cultivating the the the the antidotes of the enthusiastic efforts. And it has two main divisions, which is like brief explanation and the detailed explanations. Has been explained in by the next one verse, which is Thirty verse thirty two, page ninety one.
And now the so having abandoned abandoned on the laziness, the the opposite of the intrinsic effort, now collect the the conducive or the support of for the to the the effort. And the the supports are called the the aspiration and The aspiration Yeah. The first one, aspiration, self confidence, joy, and Well, I thought it’s written rest rest there, but the Tibetan word here is is actually to to give up or to abandon or something like the word here in Tibetan words. So yeah. Yeah.
We have a saying, you know, the distortion, just leave it, you know. So it’s not really at rest. I don’t wanna use So that includes the first division, which is brief explanation. Now I’m going through the details. And, yeah, and for the second subdivision which is explaining in details, and it has two subdivisions as well.
The collecting or or amassing the four supporters of the enthusiastic effort. And the second one is the mode of explaining the mode of generating the two powers. So, and not two subdivision, I’m asking the four supporters or, yeah, supportive factors of the enthusiastic effort. And that has four, of course, they have four divisions as well, which is in collecting the the aspiration, collecting the self confident, collecting joy, and collecting I don’t wanna use the word word risk, say, you know, abandoning or leaving something behind. And and the first one to explaining, which is collecting the aspiration, has been explained in the next thirteen verses thirteen verses in two lines.
Which is yeah. Starting from thirty verse thirty three, and the second line of the first forty six. So now, collecting the aspiration and which is yep. Aspiration. So now it is it is very important for one to collect the yeah.
Should have the aspiration to work for the sentient beings because the yeah. And sent once the both self and other sentient beings are full of of full of negativities as and they are disturbing in more negativities and as well as lot of false. And and we should one should try, one should with a huge huge effort try to abandon, overcome, to help overcome oneself and help others to be free from all the false and the negativities because because because should have aspiration because we have, from the very beginning, have made a promise and developed a a altruistic intention that the bodhicitta to attain enlightenment for the sake of others, the entire sentient beings. So having made that as the promise, it is suitable and and one should have should should have aspiration to work, apply into yep. Yeah.
Apply generate increase effort to work for others. So, and yeah. So we had made the promise from the very beginning to over to bring sentient beings and attain enlightenment for the sake of entire sentient beings for the sake of others, which is to free them from the sufferings, from entire faults and negativities. And having made this promise, we should have aspiration and should work for them. And speaking of this, then one may think, well, it is a very hard job and in order to attain each and every abandonment sorry, negativities and the falls, then there are numberless of sentient beings.
And and in for example, for one stop, there are numbers of faults and numbers of the negativities, and it will take eons and eons to overcome entire negativities. But and if one think that way, should not should not be disheartened and and and and yeah. Disheartened and should have in willingly or willingness and to have courage to no matter how long it takes, other eons and eons, I will still work for, work for, work work to overcome one one’s own negativities and so forth and help others to be free from the sufferings or the sufferings or negativities. And and because because because because up till now, and I’ve taken numbers of rebirths and I never actually had a chance up till now that I had a chance to enter in the path, to practice, to attain enlightenment for the sake of others, I never had such opportunity. And having such opportunity, I should not be disheartened and and and should yeah.
I should not yeah. I should not be disheartened and will work for the betterment of self and others no matter how long it takes. So that sort of courage one needs. So therefore and I should not be discouraged and by thinking, well, there are numbers. Yep.
No. I mean, the numbers of negativity is numbers of sufferings for both self and others and of suffering because of cyclic existence. And in order to attain enlightenment for the self of others, there are numbers of paths left for me to travel through, as well as there are many objects to be abandoned. So therefore, I might not be able to do so, you know. It should not be like that and should have courage to do so.
And and it is and you should have courage and have courage to work for work no matter how long it takes. And one should work because the reason here is because we have made the promise from the very beginning, which is developing bodhicitta. It. Yeah. You should have courage in thinking that up till now, you have never had any opportunity to to to to cultivate or practice in the path to attain enlightenment for the sake of others.
And and not only that, that that that that what you have done nothing up to now, not even have enough the the not not not have excuse me. Say and have not collected the the the merit enough for just to attain one of the Buddha’s marks. So Lord Buddha Śākyamūni, the attending the Buddhahood is the to attend Buddha, to become Buddha, one has the thirty two major and eighty minor marks of the of the Buddha’s body. So even you don’t have that I haven’t collect merit just to achieve one of the marks of the Buddha’s body. And therefore, you know, should one should encourage oneself that to to work for this self and others And by saying, you know, that that you that one will work and cultivate and practice on the path to achieve enlightenment for the sake of others, no matter how long it takes, by consoling oneself, saying, well, I would be very foolish or yeah.
Yeah. Crazy or foolish if I don’t work for the self and others, work to attain enlightenment for the sake of others others now, having having received such a precious human rebirth, yet with yeah. With having such a precious human rebirth, which is very hard to obtain. And and up till now that I have received numbers of rebirths. So I have such a precious human rebirth and having having such opportunity, you know, if I don’t work for this to attain enlightenment, know, cultivate all the positive actions and abandon all, should not collect the non virtuous actions which are causes to take rebirth in the lower rebirths in the future lives.
And if I don’t do so, then I would be very crazy and foolish to waste waste such a precious human rebirth. So great masters set forth here that that that that up up till now, you know, in the previous life had never had a chance and had never made homage in the triple gem Buddhist and Bodhisattvas, have never made offerings to the Buddhas and Bodhisattvas, and have not practiced any generosity for sentient beings, and have not benefited sentient beings through giving teachings or meditation and and and not giving the shelter and the food for the the the poor people and and and have not given any the the generosity of giving protection from the fears for others, as well as have not been able to help and give any happiness for those sentient beings who are going through the sufferings. So I haven’t haven’t done anything in my life up till now or in my previous lives. And if I still, you know, go through these sufferings and yeah. If I still go through the self yeah.
The sufferings that one has been to the mother’s womb and also in the suffering of the suffering existing in general, and keep cultivating those and not and not working and have not worked for others. By saying this, I regret for myself that I’ve never worked for others.