Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. The verse commanding practitioners to give their body to be “killed, abused, and beaten — may they always do as they please” anchors the central meditation in this 74-minute commentary by Geshe Pema Tsering on Śāntideva’s Bodhisattva Way of Life. Working through verses eleven to eighteen, he covers a three-part training in giving: mentally offering one’s roots of virtue, possessions, and body without regret; the reasoning that such total giving leads to parinirvana because enlightenment itself depends on sentient beings; and the practice of no longer treating the body as one’s own. He then moves through a sequence of aspiration verses: may every encounter become a cause for others’ happiness, may insults and mockery become causes for their awakening, culminating in the celebrated “May I be a protector, a guide, a bridge, a boat and a ship.”
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File: 2005 10 11 Bodhisattvas Way of Life.mp3
UUID: 826daf16-3cc6-4f2e-949a-28e6d9e76750
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life 2005 Mar -2007 (Geshe Pema Tsering)
Date: 2005-10-11
Recorded at: Buddha House Adelaide
Duration: 73.6 minutes
Words: ~4,192
Give rise to a good motivation. So now we have to think of all sentient beings abiding in happiness and not experiencing any suffering. And I myself alone will accomplish that. So now in order to to accomplish the happiness of all sentient beings, I have to achieve enlightenment. We have to think.
And with this thought in mind, we are going to start studying the way of the bodhisattva and learn how to accomplish — so then with this, this is the motivation for today and with this thought in mind of in order to benefit of sentient beings, we are going to we have to achieve enlightenment, and we’re going to engage in the studies. And then with this thought in mind, every activity we engage in, every virtuous activity we’re engaging, which is going to become the cause of enlightenment. So then we got into the commentary gets into the following topic, which is, how do you say, training the mind giving one’s roots of virtue and one’s, how do you say, possessions and enjoyments and one’s body as a preparation, as a prerequisite for engaging in the perfection of generosity. So this topic is divided in three. So the first of these three is training the mind in giving oneself it’s the specific training the mind and giving one’s root virtues roots of virtue and then one’s possessions and enjoyments in one’s body.
And the second one is aspiring how do you say? It’s aspiring that one’s virtues will become the cause inexhaustible causes no, aspiring to have inexhaustible causes of virtue. Then the third one, which is aspiring, that one’s virtues will become causes of for attaining achieving material possessions and enjoyments and so forth. And the first one of them, which is how to say, training the mind to give away one’s roots of virtue and one’s possessions and one’s body has again three divisions to that, okay? And then so the first one is the way to give these things.
The second one is the reason why it is a reasonable thing to give in a definite manner. And then the third one is having given away all these things is how to practice once one has given away all these things, okay? And then so and then we go into the first one, which is giving away one’s roots of virtue, possessions and one’s body. And the first division of this, which is the way to give. And then we get into the next verse, which is should be verse eleven, and if you have the book.
So it goes like this, without any sense of loss, I shall give up my body and enjoyments as well as my virtues of the three times for the sake of benefiting all. And then Geshe-la briefly explains that when it says when it is saying in the verse that we are giving for the sake of benefiting all, it translates as we are doing that in order to achieve enlightenment also. Okay? So then we’re going to the commentary. And the commentary is saying, we should give everything that we have once body, once we should give food and clothing and every material possession that we have, that we have ever had in the three times, we should give away.
Also, altogether with what are called the three vows — Geshe-la explains that these three vows are practices specific to a fully ordained monk or nun. So all these virtues that we have, including this of fully ordained monk or nun, all this all happiness and everything else that a sentient being might need, we have to give them in order to accomplish, how to say, their happiness in this life. But not only that, in order to accomplish their ultimate purpose, which kind of explains, which is their enlightenment. And so we should give all these things, and we should give with a mind that has no regrets and that has no regard for oneself. And yes, and that’s how we should give.
So then we’re going to the next topic, which is the the reason reasons why it is a reasonable thing to give away one’s possessions and so forth in a definite manner, right? And this topic has, again, two subdivisions to it. And the first — by giving away, one attains nirvana, right? And then Geshe-la explains that attachment to all refers to attachment to all possessions or people, like relatives and friends and so forth. And then giving all that, it makes it possible for one to attain nirvana if that is one’s aspiration.
If one’s aspiration is to achieve enlightenment, then he will make it possible to achieve enlightenment. If one’s aspiration is to achieve a higher rebirth as a god or so forth, then that’s what one will be able to achieve. And then the second topic of the subdivision goes, as sentient beings are the supreme fields of generosity, the generosity, it is a reasonable thing to give to them. Then just again, I’ll just explain briefly that when the text mentions field of generosity, it just says that beings are the best, how to say object in relation to which we can practice generosity, that’s all it says, but it says supreme field of generosity. So then we’re going to the first one of these two divisions, which is by abandoning attachment to all and giving away one attains nirvana.
So the and then we go to the first half of verse twelve, okay? It says it goes like this, by giving up all, sorrow is transcended. And then in my mind, we realize the sorrow less state, okay? And then Geshe-la briefly explains that the word that is in Tibetan, it reads Nyangen Depa or Nyangen Depa. So this word, and Geshe-la is explaining that it’s referring not only to any nirvana, but it’s referring to parinirvana, which is enlightenment itself.
And then on top of that, Geshe-la explains that the verse also refers to the fact that it is not enough just to wish or just to think or wish to achieve enlightenment, just thinking or may I achieve enlightenment, one has to actually give and then also for to say, for one to accomplish that, one has to engage in the six perfections and so forth. In the six perfections and so forth. Okay? Okay. So then the commentary goes on to explain that the reason why one gives one’s roots of virtue and possessions and body to all for the sake, for the welfare of all other sentient beings, is that doing like this, giving away everything, one will be how do you say?
One will be giving away everything will make oneself able to achieve enlightenment, not only that, one’s mind to achieve nirvana, it says the word translated usually is nirvana. But not only that, one’s mind So then one will be able to one will be how do you say, one will have the ability or the power to achieve liberation and then one’s mind also, how to say, should wish to accomplish not only liberation, but parinirvana, which is called parinirvana, okay? Okay. So then we go to the second topic of this small subdivision that goes how to say, sentient beings are the supreme field of generosity. It is reasonable to give to them, right?
And then, Geshe-la explained a lot of what this meant. And he says that we have to understand why they are called the Supreme Field of Generosity, Generosity, because how do you say, any happiness that we might have achieved that we might have for ourselves was accomplished in dependence upon all the sentient beings. And then, how to say, enlightenment is accomplished in dependence upon all the sentient beings. Because in order to achieve enlightenment, we have to develop great compassion. And great compassion can only be accomplished, in dependence again on other sentient beings.
So without other sentient beings, there is no enlightenment, Geshe-la says. And then, after he explained that, right? So because of that, they are called the supreme field of generosity, then we give away to them. And that’s okay, it’s going to lead us to enlightenment and so forth. And then we get into the second half of the verse twelve, okay, which is, it is best that I now give all beings in the same way as I shall at death, okay?
Same way as I show at death. Yes. Okay. And then yes, there is a so there is a second line of the second half of this verse, it reads, reads giving to all beings, if I translate literally, right? There is one word that’s called choke, and it says giving to all beings is supreme.
And again, was just explaining that that explains why they are called the supreme field of merit and so forth. I can ask this, giving to all sentient beings is the best thing to do, is the best. Then the commentary goes briefly to say what what Geshe-la has already explained actually. It just says that so giving altogether, giving in this manner altogether to all sentient beings is supreme, Geshe-la explains supreme or the best thing to do, because in dependence upon them, one can achieve enlightenment. Enlightenment is achieved.
Okay? So then we’re going to to another topic. Okay? This goes like how to practice once one has given all those things away. Okay?
You’re following here? Yeah. So this topic has three parts to it. Okay. The first one is from this day on, Okay.
From this day onwards, I will one will discard one will how to say it? To say it? When we will stop thinking thinking of one’s body as an independent okay? Of one’s body. Of our our body as an independent entity.
Like from today on, I will stop thinking of my body as independent. That’s the first topic, okay? Then the second topic is an extensive explanation of the meaning of that, which is of the meaning of the previous topic, okay? And then the third, it’s the third is applying how to translate this? Applying this reason reasonings to action or putting them into action.
Okay. So and then we get into the first of these three subdivisions, right, which is from this day on, I will discard the thoughts, the mind that thinks that of my body as independent, okay? And then the the the text the text asks, so how how do say? Giving my body having given my body and so forth, how should I act or how should I behave and so forth. And we go into the next verse, which is verse thirteen.
Okay. It says, having given this body up for the pleasure of all living beings by killing, abusing and beating it, may they always do as they please, okay? And then and then, again, I briefly explains that as as as was in the in the in the title of this topic, it is when we will abandon thinking of one’s one’s body as an independent entity. Also, again, I explained that based on on on the title and on the verse. You know, this this is all for one to, how do you say, stop also stop want to stop considering one’s body as important or to give an importance, stop giving importance to one’s body and so forth.
It’s this meditation is like this. So then then the the commentary goes on to say so, I’ll say, I give one one self gives one’s body to all sentient beings. And then for them to do as they please and having given the body, okay, having finished with accomplished completed the act of giving the body, then one, how do you say, then may the sentient beings may they do for us forever, it says, whatever they please, be it killing or be it the same derogatory words to me or belittling me or beating whatever they please, they do it to my body. And then with that, one should put a stop to attachment to the body. Okay?
And should put a stop also to to, how to say, anger towards others and all this how to say, and all aspects that are related to it, mental aspects related to it. Okay? Mental aspects. Aspects. Related to attachment to the body and anger towards others and so forth.
Okay? So then we go into the second subdivision of that says, which is called an extensive explanation of debt, which is debt refers to the previous topic, which was, how do you say, abandoning the mind that, how do say, thinks of one’s body as independent or gives importance to one’s body and so forth. So then an explanation of that, and then we go straight into the next verse, which is fourteen, okay? It reads, although they may play with my body and make it a source of jest and reproach because I have given given it up to them. What is the use of holding it dear?
Okay? Again, I briefly so having having completed the act of giving one’s body, then we shouldn’t we shouldn’t give importance to it, and we shouldn’t, how do you say, we shouldn’t behave as a, again, as if we own it. Just briefly explain that loss. So then the commentary goes on to say pretty much most of what is on the commentary is was already said on the verse. From now on, having given my body, may all sentient beings do as they please, play with it and say harsh words to me or beat it or whatever.
And then may also send me to do whatever they please because I have already completed the act of giving it to them. So and then and having given having completed the action of giving to them, then I will I want one will not try to protect one’s body or one won’t how do you say, one will not hold it dear, one will not disregard one’s body. So and then and then say say to to all sentient beings, do do as you please. You know? Okay.
So then the third Then we go to the third subdivision, which is if I translate literally, it translates as applying to reasonable actions. Again, I explained it before that it means applying these reasonings to actions, like putting them into action, I would say. And we get into the second half of Verse fifteen. Fifteen. It says, therefore, I shall let them do anything to eat, and it, again, briefly explains it, is referring to the body, to one’s body, that does not cause them any harm.
And then also, Geshe-la briefly explained that there is a word here that can be translated in many different ways. But when the verse in English says, do, do anything, and then Geshe-la explained that this do is referring to actions that will not cause them harm, so refers to virtuous actions, okay? What sort of actions? Virtuous, virtuous. Virtuous actions.
That should be it. I will let them do anything to it that does not cause them any harm. So then Geshe-la explains that do anything to it, and this do is referring to actions that are virtuous actions, is what he said. Okay? So then the commentary goes on to say briefly that how do say?
Having So the text is saying, so do how do you say, may all beings due to this body in this life and in future lives, whatever they want, that is not harmful. And then and that is that does not turn into harm to them, that will benefit them. Everything that will we may do everything that is beneficial to them and will not turn into harm. And then may they how do you say, do whatever is whatever virtuous action there is. And then Geshe-la explains and makes it quite clear actually that so after we have given the body, our body to all sentient beings, then may they please give us whatever work give to us, whatever work that is is going to benefit them.
And then whatever work that is going to benefit them translates into whatever virtuous action. So that having having given one’s body, one can give give as a as a to to clarify, he said, given having having completed the action of giving one’s body is all she means. One says, please, give me give me work to do in order to benefit you. Okay? And then we work for for others.
You know, our bodies put to the service of others in and then into virtuous actions in this manner. Okay, is that clear? So then we’re going to the another topic, okay, which is aspiring for virtue to become a cause that does not go to waste, okay? And then this topic has three divisions, okay? And the first one is aspiring for virtue to act solely as a cause for the benefit of others, Okay?
And the second topic would be aspiring for virtue to act as a cause preventing such thoughts or or such intentions or or could be even such aspirations from going to waste. Okay? And then the third topic is aspiring for virtue to act as a cause preventing the actions from going to waste, okay? And then so the first one of these, which is aspiring for virtue to act solely as a cause for the benefit of others, right, is mentioned. And then we go into the first half of verse fifteen, okay, which is and reads like this.
And when anyone encounters me, may it never be meaningless for them. And then Geshe-la explains briefly that this meaningless here is is because every every encounter would would involve would involve some activity, and meaningless is referring to non virtuous actions. So it may not may may these encounters not turn into something non virtuous, made become something meaningful that is something that involves virtuous engaging virtuous activity. So then then the commentary goes to say, whenever anyone encounters me or meets me, not become a cause for the arising of anything meaningless, which is which Geshe-la translates again into it. Anything that is non virtue may may and then instead, we should we should think, instead, may this encounter, may this meeting become a cause for for happiness.
It is out of comes out of virtue. Okay? Then we go to the second topic, the second subdivision, which is aspiring for virtue to act as a cause preventing such thoughts or intentions from going to waste. And then we get into the verse sixteen. Okay?
Wishes. Okay? And then again, I just briefly explains that may so we should think that we should think this encounter become the cause for their happiness, for to accomplish whatever they want. Okay. So then we went for the commentary, and the commentary is saying again that we should we should think may every every any sentient being any sentient being if if when they meet me, if they get angry, if they had angry thoughts or if they have faithful thoughts, may this may this thoughts or this whatever happens between us, may this become the basis for them forever, how do you say?
This become may this be the basis on which, how to say, the causes for the present well-being, the well-being for this life and the ultimate well-being purpose, which is enlightenment and everything else, how to say, the causes for for this be accomplished. So may this be the basis okay. May this be the basis for this causes to to come about, okay, forever. It is not. It’s okay?
Then we go to the next subdivision, which is aspiring for this virtue to act as a cause preventing the actions from going to waste, okay? And then we go straight into verse seventeen that reads, may all who say bad things to me or cause me any other harm, and those who mock and insult me have the fortune to fully awaken. Yes. And just, again, briefly explains. When Geshe-la explained the verse to me, he’s just he’s putting it like as if we in a way, he’s using words it in a way that we should we should think in this manner.
We should say we should wish or may may them how to say? May they all may they all achieve this fortunate state of enlightenment. Then again, the commentary, we went for the commentary. It adds just a little bit to the verse itself. It says so, may all beings, whoever says harsh words to me or causes me any other physical harm or likewise secretly or covertly, how to say mocks me or say, how to say, or belittles me or says bad things about me.
May whatever they do, how to say, whatever they do, may they all, how to say, achieve great enlightenment. How to say, may they all achieve the same fortunate state as the great enlightened ones. And then we should think, unless we should think this way, we should wish that. Yeah. You want to start You want to start you you have questions to ask, or or you want to keep going a little bit more?
Yeah. If if if you don’t have many questions, we can keep on going a little bit more. If you like it, this, this is more or less nothing. So then we go into another topic, okay, which is aspiring for virtue to become a cause for material resources and such, okay? Aspiring for one’s virtue to become how do you say, to become a cause for achieving material resources and so forth, okay?
And then this topic has three parts to it, okay? And then the first part is aspiring for oneself to act as a cause, providing everything that others need that others need, may need. Is that clear? And then the second one is aspiring for more extensive and vast actions or far-reaching actions. Do you have this word in English, far-reaching.
A a a vast action. Vast actions. Right? Okay. So aspiring for for more extensive time and and vast actions.
Okay? More meaningful actions. And then and then the third one is So, yeah, I got I got one English translation of this of this sentence here, but it doesn’t agree with what is telling me now, okay? So the English translation I got, okay, it says like this, aspiring for no shortages in objects and time resources sorry, objects and time, okay? But then what Geshe-la is explaining that the word that refers to objects, it is translated as objects refers to sentient beings.
And then what is meant yes, I don’t agree with this in addition anyway. What is meant is that what is meant is according to Geshe-la’s explanation, what is meant is that may we never stop, how to say, giving to all sentient beings, may we not come and give to some and not give to others. So may we not interrupt our giving and so forth by discriminating between one sentient being or other. And also, may we not, how to say, not interrupt the giving through time, maybe continuously give. So that’s that’s the meaning of of the sentence in Tibetan.
So the English translation is really disagreeing with that. Okay? So then we go to the first of these three subdivisions, which is aspiring for oneself to act as a cause of providing everything that others may need. And then we go into the verse number eighteen, which is a very you probably all have heard this verse before. It says, May I be a protector for those without one, a guide for all travelers on the way.
May I be a bridge, a boat and a ship for all who wish to cross the water. Okay? And then Geshe-la briefly explains that this is like a metaphor or an analogy that shouldn’t be be taken to mean only the to have only a literal meaning to it that is referring to to us helping beings to leading them to enlightenment. So as a guide or or a boat or a ship crossing the river, and so these are analogies. Okay?
And then the commentary goes on, and it just says briefly, may I be again, it just say, may I be a protector for all those who do not have a protector. So they and then say, may I may I sail through all lives, be a guide for all the travelers on the way. And then again, for those who want to cross the river or a river, may I be a boat or a ship or may I become a bridge for them? This one. So now if you have any questions, please.
So Rodrigo