Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. The plantain tree, which bears fruit once and dies, is the image Geshe Pema Tsering uses to contrast ordinary virtue with bodhicitta: the awakening mind bears fruit endlessly, enhancing all virtues without exhaustion. In this 44-minute commentary on the Bodhisattva Way of Life, he works through metaphors from verses 11–15 — bodhicitta as a brave companion through saṃsāra’s dangers, as a fire that instantly consumes accumulated evil, as an inexhaustible ocean. A sūtra taught by Maitreya adds twelve further comparisons: seed, field, wish-fulfilling jewel, armor, sword, axe against the afflictions. The session closes with verse 15’s distinction between aspiring and engaging bodhicitta, a careful definition of bodhicitta as a main mental consciousness with two concordant aspirations, and a pointed warning that receiving tantric empowerments without genuine bodhicitta risks accumulating serious negative karma.
File metadata (for organising)
File: 04 Guide.mp3
UUID: 0e41025c-e107-4390-a4da-b75e87133bf6
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life 2002 Month 01-03 (Geshe Pema Tsering)
Date: 2002 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 43.8 minutes
Words: ~2,579
So then, we’re dealing with the second, example here, which is, the example of, being precious, something which is precious, bodhicitta, which is something, very precious and meaningful. So as it said, since the limitless mind of the sole guides of the world. Into the priceless jewel of this Buddha form, therefore firmly sees this awakening mind. So here, just as, by obtaining something precious, then, it’s possible to accomplish great works. And in fact, one is able to benefit others through having that which is precious.
Similarly, having the precious bodhimind means that one is able to help all of those all other beings, and especially those that take an interest in in developing the bodhimind themselves. So in fact, the bodhimind is very precious in that regard. So in fact, this is taught in verse number eleven. Since the limitless mind of the sole guides of the world has, upon thorough investigation, seen its preciousness, all beings wishing to be free from worldly abodes should firmly take hold of this precious awakening mind. So that, verse there, teaches by example of preciousness.
So now we deal with the next example, which is the example of being like a fruit tree, and there, which illustrates the increase the continuous increase and non exhaustion of virtue, of the root of virtue through the, existence of body mind. So as it states in verse number twelve, all other virtues are like the plantain tree, for after bearing fruit, they simply perish. But the perennial tree of the awakening mind unceasingly bears fruit and thereby flourishes without end. So as the text explains that for ordinary virtues, they tend to generate an ordinary result. And once the result is experienced, then they’re exhausted.
It’s like the plantain tree, which perishes after bearing fruit once. But the practice of bodhicitta is not like that because it enhances all other virtues, increases them. But not only that, it it maintains. It is not exhausted, in bearing fruit simply once, but continues to bear fruit, enhances all other virtues, and it maintains itself. So the next section is the example of the The next one is a little bit The term in Tibetan is mi zad pa, which really refers to an ocean, the inexhaustible nature of an So the there’s another section in the commentary, the fourth one here, which deals with the example of like an ocean, and there isn’t a corresponding verse within the the root text of Bodhicaryāvatāra, but it’s this section is placed here because it demonstrates the reason for the why the root text of the Bodhisattva is structured as it is.
And this is this teaches the commentary here teaches from a particular sūtra stated by the Buddha which talks about the inexhaustible nature of the ocean, which is also like the nature of bodhicitta itself because bodhicitta itself, once established, is inexhaustible, and all the virtues that are mixed with bodhicitta become as if inexhaustible, become great and supreme. So this is a further quality of the, nature of bodhicitta which is not afflicted or outshone or suppressed by non virtue and so on. So therefore, as it’s explained in Lamrim and various other teachings, that we should always engage in the practice of dedication. And in engaging in dedication, then we generate recognition of all the virtues that we’ve created, that the great beings, great practitioners, the Buddhas, the bodhisattvas, the arhats, the beings on the arahat paths, and so on are accumulating. And we rejoice, we fully rejoice in the virtue of those beings, the virtues of ourselves, and we dedicate it all so that we may attain the state of a completely enlightened Buddha for the sake of all sentient beings.
In fact, we’re dedicating it for the generation of bodhicitta. So this practice very much connects with what is being stated here. Is that clear? Do you understand? So in fact, there are many elements of these texts that are not easy to understand.
So then moving to the So now dealing with the thirteenth verse, Like entrusting myself to a brave man when greatly afraid, by entrusting myself to this awakening mind, shall be swiftly liberated, even if I have committed extremely unbearable evils. Why then do the wise not devote themselves to this? So, this verse here is illustrates the great strength of, bodhicitta and the fact that, for instance, if one had to go through a region where there are many highwaymen or robbers or dacoits or bandits and so forth, one would be in fear of having to progress or pass through such a region. But if one were accompanied by someone who is brave, then, by having such a companion, it wouldn’t be such a difficult thing. One would be able to bear it.
Similarly, we pass through the perils of Samsāra, through the ocean of saṃsāra, full of danger. And if, one is accompanied by, bodhicitta with the the brave the aspiration or the brave aspiration of bodhicitta, then it’s possible that one can proceed through all the dangers that exist and establish the resultant state of liberation and Buddhahood and so on. So even though we’ve committed various evil actions and so on, we’re still through the strength of bodhicitta able to make our way through the the dangers of existence and achieve the results of the path. So then, we have the next section. The next example here is the example like the fire at the end of the eon.
So in verse number fourteen, just like the fire at the end of an age, it instantly consumes all great evil. Its unfathomable advantages were taught to the disciple Sudhana by the wise lord Maitreya. So here, even at the end of an age, at the end of the age of existence, then the age or the eon of destruction occurs, and there is destruction by various elements such as fire and so forth. So, even at this point, the beings in the desire realm are exhausted, and by the power of past karma, they take rebirth in the absorption states of the form realm. And this is a little bit like the capacity of bodhicitta, to exhaust, one’s previous, negativities and carry one to higher states.
So then the sixth example here are the benefits that were described to Maitreya. So the example really of the benefits that were described to Maitreya by the Buddha. So this occurs in the second half of the fourteenth verse, which was we’ve just stated. Its unfathomable advantages were taught to the disciple Sudhana by the wise lord Maitreya. So Maitreya himself has spoken of these advantages.
So this particular sūtra then states many advantages or examples of the benefits of bodhicitta and what in fact bodhicitta is like. And so firstly, it mentions that it’s like a seed. It’s like the seed of all the dharmas of a Buddha. And the second is that it’s like a a field, for it’s the field of increase of all white dharmas of all sentient beings. In fact, it it matures the virtues of all matures and enhances the virtues of all sentient beings.
So it’s like a field in which one sows crops and so on. Then it’s also like the ground because, it’s like the basis which supports, all mundane beings and the environment and so on. Also, is like a wish or the wish of a particular person who is able to eliminate the poverty of many beings. So there’s a particular person called, Namthegipa, meaning the son of Namtheg. So it is like that because it’s able to eliminate poverty.
And then it’s also, like a father because it protects all it protects others, thoroughly protects others. Also, it is like the great king of jewels because or wish fulfilling jewels because it thoroughly establishes the purpose of all beings. And then it’s also like a pure vase because it it completely accomplishes all the aspirations of beings. And then it is also like a spear, a weapon, because because, it’s able to defeat all the enemies of the afflictions. And then it’s also like armor because, it’s able to stop, to protect oneself from all inappropriate thoughts.
And then also it’s like a sword because it’s, it’s able to sever the head, of the afflictions. And then it’s also like an axe because it’s able to sever the shoots or the the roots of the tree of afflictions. And, also, it’s like a weapon because it protects from all dangers and so on. Yep. So then that completes the general description of the benefits of bodhicitta, of the awakening mind.
So then the second section here is the benefits the individual benefits of aspiring and engaging bodhicitta. So this also has different sections. The first is the recognizing the nature of those, and then we have the teaching by example, the classification of those, and then we have the third is the explanation of the qualities and benefits of those individual states. So firstly, we have, the the qualities and benefits of, aspiring and, engaging bodhicitta. So here we are in, therefore, in verse number fifteen, where it states, in brief, the awakening mind should be understood to be of two types: the mind that aspires to awaken and the mind that ventures to do so.
So initially, the, in explaining the benefits of the aspiring and wishing bodhicitta, firstly, having recognized their identity. So as the commentary states, then in the Abhisamayālamkāra, it has stated that the awakening mind is for the purpose of others desiring to attain the state of enlightenment or the perfect state of enlightenment. So that gives in brief the the nature of what bodhicitta is. There are more extensive definitions, for instance, which Geshe-la just gave as well, which is the definition given by Jetsunpa, which is is really the main mental awareness that exists within the continuum of a being, which acts as the, the gateway to the great vehicle, and possesses two concordant aspirations. It has two aspirations, the aspiration for the purpose of sentient beings, and the aspiration to eliminate the sufferings of all sentient beings, and the aspiration to attain the state of enlightenment.
So that gives the basic nature, or identity of bodhicitta. So this is not so easy to understand. So it’s not something that’s easily understood in the beginning. So initially what bodhicitta is, is it’s a main mind. From the two types of awareness, main minds and mental factors, bodhicitta is a type of main mind.
So also, it in the beginning of the definition, also, it stated that it is associated with other states of awareness. So it does have assisting states of mind or concordant states of awareness that go along with it. So those minds or states of awareness that accompany bodhicitta are concordant with it, similar to it. So in in fact, the state of bodhicitta is a type of consciousness, a main mind, and it’s accompanied by different mental factors which assist it. And the main mental is here that we’re concerned with is the mental factor of aspiration.
In general, awareness or consciousness, an individual example of consciousness only has one type of aspiration that accompanies it, but here this is a special type of awareness and it has two types of aspiration. So the first aspiration is for the purpose of others, so which is the purpose of others here meaning the elimination of suffering for other beings. So that’s the first associated aspiration. And it has the aspiration also to attain a state of Buddhahood. Therefore there are two aspirations there.
There’s the aspiration for the purpose of sentient beings, then also there is this aspiration for oneself to attain the state of highest enlightenment in order to benefit sentient beings. There’s two aspirations. And in fact, of those two aspirations, the aspiration seeking the purpose of sentient beings actually precedes. It has a causal function for bodhicitta, so it precedes, it conditions the arise really of the second aspiration, that is the aspiration to attain the state of a fully awakened Buddha. So there, here, talking about relative, awakening mind, then this relative awakening mind has these two aspirations.
They must accompany, the relative awakening mind or relative bodhicitta. And then the next part of the definition is that it is the great gateway or the great entrance to the great vehicle itself. So without generating bodhicitta there is no gateway to the great vehicle. The measure of entering the great vehicle is of generating bodhicitta itself. The next in the definition is this term “by type.”
And it’s included in the definition because not all states of bodhicitta are in fact the gateway to the great vehicle, because bodhicitta in the continuum of a Buddha and bodhisattvas who abide on the grounds and so forth are not types of bodhicitta which are the gateway to the great vehicle because they’ve already entered the great vehicle. But the term by type includes even those types of bodhicitta because of this similarity to the initial bodhicitta, which is the actual gateway to the great vehicle. Then the final part of the definition is this the fact that it is a mental consciousness, not sensory, but it’s a mental consciousness, and a special type of mental consciousness. And so that coupled with the other attributes then defines the nature here of relative bodhicitta. Therefore, if in fact all of these particular elements are drawn together in one type of mental consciousness, then bodhicitta is established, that is the the full measure of the attainment of bodhicitta.
And in fact, if in the past we placed our effort night and day into generating such a state of mind, then by now we would already have generated this type of awareness. But because we haven’t, then even up to the present, haven’t generated a type of mental awareness that has all of these characteristics which would qualify it to be actual bodhicitta. And in fact, even in entering the different levels of tantric empowerment and so on, the four levels of tantra, the different levels that exist within each, all of these really require the establishment of fully qualified bodhicitta bodhicitta qualified by those characteristics within the mind stream of a person. So in fact, those that really seek to attain tantric initiation and so on should very strongly engage in the generation, in generating bodhicitta within their mental continuum to make themselves worthy to actually take highest tantric initiations and so on. So without having this very strong aspiration to attain the state of bodhicitta, but still to go and receive initiations and so forth, would would be a very negative thing to do.
It would collect for us a great deal of negative potential, negative karma. So initiations are not something that are to be considered lightly. So then there’s two different types of bodhicitta of a relative bodhicitta that are explained, and that is the aspiring and engaging bodhicitta. And here they’re distinguished by whether one is actually engaging or directly engaging or directly qualified by the actions of a bodhisattva or not directly engaged in the actions of a bodhisattva or not. So these that distinction, therefore, separates or distinguishes the two those two types, aspiring and engaging.