Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 70-minute commentary, Geshe Pema Tsering closes Chapter Three of Śāntideva’s Bodhicaryāvatāra with the image of bodhicitta as butter churned from an ocean of milk — the concentrated essence of all Buddhist teaching. He covers the final verses: wandering beings in saṃsāra satisfied by the awakening mind alone, and the invitation to all gods and humans to rejoice at one’s vow to achieve enlightenment. The session then opens Chapter Four on conscientiousness, defined as discerning suitable from unsuitable actions. Geshe-la maps the chapter’s structure, explains the six perfections and the four means of assembling disciples, and stresses examining every action carefully to protect bodhicitta vows. The commentary ends on a stark warning: letting practice slip after making such a vow amounts to deceiving every sentient being, and points directly toward lower rebirths.
File metadata (for organising)
File: 2005 11 01 Bodhisattvas Way of Life.mp3
UUID: 9cd0188c-3d24-4ed6-92e9-0ad67f155188
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life 2005 Mar -2007 (Geshe Pema Tsering)
Date: 2005-11-01
Recorded at: Buddha House Adelaide
Duration: 70.3 minutes
Words: ~4,321
So now we have to give rise to our new motivation, which is the motivation to achieve enlightenment for the sake of all sentient beings. And for that purpose, we are going now to engage in the study of the Bodhisattva Way of Life. And we should think: now we are going to study this text in order to be able to benefit all sentient beings. So now we are going to study this text on bodhicitta, on the enlightened mind. So it is very good if we can give rise to a determination that we can accomplish this.
What is thought in the text? So can I say that there is no no need for us to do the usual brief meditation that we do before the Tuesday teachings because you you have you have done it already in the right before the teaching? There was a meditation here. Right? So he he says, in in the day, there’s no need because you have done it already.
So then he says, then it’s okay. Let’s we should then do a brief meditation. And he’s saying then now thinking that all sentient beings do not wish any suffering and all of them wish happiness, just as oneself does, then so for the benefit of all sentient beings then, we I must achieve enlightenment. Then we’re thinking like this, we then do the brief meditation. Okay?
Want to be free from suffering, want to be how to say, want to have happiness. So, is the source of the sufferings of oneself and others is the self-cherishing attitude. So in order to be able to accomplish the welfare of others, we have to to, how do you say, arrest that mind that thinks only of benefiting oneself, which is a self-cherishing mind. And then like this, we we will be able to accomplish the welfare of others. So then, Geshe-la is also explaining that when we talk about the accomplishing the happiness and the well-being of others, we’re not talking about just any happiness, the happiness of cyclic existence, the happiness of Samsāra, happiness of Samsāra.
We’re talking about a happiness that will not change, a happiness that is not unreliable. We’re talking about lasting happiness. And the only happiness that lasts is the happiness of enlightenment. And that’s so that’s what we have to aim for. And by this, So we’re getting to the we’re still in chapter, the third chapter, okay, which is thoroughly embracing bodhicitta.
We are in the end of the chapter in the it’s the last division of the last topic, which is the concluding actions. So, it’s the last division of this concluding actions, which is the potential to accomplish all benefits and happiness, right? So this topic, which is the potential to accomplish all benefits and happiness has two divisions. One of them is accomplishing all benefits and the other one is accomplishing all happiness. So, and then for the first one, we go straight into the first half of the thirty second verse, okay, which reads, it is the quintessential butter from the churning of the milk of dharma.
So, the text briefly explains that mind of enlightenment I guess, Geshe-la added to the text here. Okay. He contributed with his own commentary to the text. They are both saying that the mind of enlightenment from the ocean like ocean like, the point is like this. There are so many teachings that the Buddha gave.
They are so vast, just like an ocean is. Right? So, just like churning this ocean of milk, you get if you churn the milk, you get the butter. Then if you take the essence of all these teachings of the Buddha, what you have is the mind of enlightenment. So, okay?
That’s what the outlined text are saying. This one. So then, then I went briefly for the commentary, which says that all the teachings of the Buddha, they are like they are like the text refers to teachings as pure Dharma. And the other thing is pure Dharma, it’s just like milk. So again, you churn milk, then what you get as the essence of milk is butter.
Then if you churn this all this ocean of Dharma, of all these Dharma teachings with you churn it with through, how to say, hearing, contemplation and meditation, and then you develop knowledge. And what you get out of this churning of the ocean like teachings of the Buddha is the mind of enlightenment, is the mind that wishes to accomplish the benefit of So then and then we go to the second we go to the second division, which is accomplishing our happiness. Okay? And then we get into the how to say, verse thirty three, which reads, for all those guests traveling on the path of conditioned existence, who wish to experience the bounties of happiness, this will satisfy them with joy and actually place them in supreme bliss. Then, Geshe-la briefly explains that those guests who are traveling on the path of conditioned existence, is just saying that is referring to ourselves, who do not have permanent, I would say, place or a permanent abode to be.
Okay? And we are constantly being impelled around cyclic existence, saṃsāra. And then so just so the only thing that can accomplish the happiness of all these traveling beings, migrators in cyclic existence is, again, the mind of enlightenment — just that can satiate all the wishes and all the needs of sentient beings, just as a person who is hungry — if we give them food — then the mind of enlightenment can satiate all these needs of all sentient beings. Okay? So then the comment I will wait for the commentary now.
The commentary is saying that all those people who are wandering around cyclic existence through the three by the path by the paths of the three existences, then Geshe-la briefly explains what are these three existences. They are the what is we literally translate as three existences is is just a birth, death, and and the the in between birth and death. So by being by being born and and the between birth and death and then by dying in between death and birth. So by this means, we wander through cyclic existence. Then so we all around these paths of cyclic existence in order to try to obtain the happiness of gods and human beings.
And the only thing that can accomplish this, that can place us definitely into this happiness of higher rebirths and the happiness of liberation and so forth, that can satiate all these wishes we have, all these wills we have is, again, to the mind So now we go to the last topic of this chapter, which is causing others to develop joy. And we’re going to verse thirty four, which reads, today, in the presence of all protectors, I invite the world to be guests at a festival of temporary and ultimate delight. May gods, demigods, and all be joyful. So, again, what the text is saying, so the protectors are referring to the Buddhas. And then so one is saying that one is inviting all sentient beings, all these gods and demigods, all other sentient beings to rejoice in the fact that oneself has today vowed and developed within oneself the wish to achieve enlightenment, the wish to place all sentient beings into, how to say, the happiness of enlightenment.
So then the commentary goes on to say, so then today, oneself has invited all the Buddhas and Bodhisattvas and to the to one’s presence, to to be in front of one self. And then, one has vowed and developed within one self the wish to accomplish the ultimate benefit and happiness of all sentient beings, and then to accomplish all perfect bliss of enlightenment. And until one accomplishes such, then one will satiate all beings with the how do you say with all the wealth and happiness and other thing that is good from higher rebirths, such as the rebirths of gods and precious human rebirths and so forth. And then for that reason, one invites all the gods and demigods and all sentient beings to rejoice on that. So then so then the commentary goes on to say, before we give rise to the two minds of enlightenment, the aspiration and the engaging mind of enlightenment, as it is explained in texts such as this one that we are studying, then we should we should purify or clear away all the unfavorable conditions and negativities, then we should accumulate all favorable conditions, such as accumulating merit and so forth.
Then we should, based on this precious human rebirth that we have endowed with all freedoms and the ten endowments and the eight freedoms, then we should take the essence of the teachings. We should put effort in taking the essence of all this of life itself and the teachings, which is, as Geshe-la said, developing this mind of enlightenment. So then the chapter ends with a verse of four lines. And the verse translates something like this. It says how do you say?
So all those beings endowed with wisdom who have obtained this human body with all the freedoms and advantages. So, the so to to all of you, the meaning of all the teachings of the conqueror, this is the essence. This is the essence. This is the I mean, this is the essential meaning of all the teachings of the conqueror of the conqueror. And all the all the bodhisattvas, all the innumerable bodhisattvas that ever was, they progress through this path alone.
And so we should put effort in giving rise to the two minds of enlightenment. Then Geshe-la briefly explains that, again, the essence of all the teachings of the conqueror, all the teachings of the Buddhas is the two minds of enlightenment, the aspiration and the engaging mind of enlightenment. Engaging mind of enlightenment. And then he says that all these, all bodhisattvas that ever was, ever that are and ever will be, they all of them, they progress through the path to enlightenment by means of the two minds of enlightenment. And so we should again strive to accomplish this, this two develop these two minds of enlightenment.
So then, this chapter is finished, which is the second main division of the chapter, which is just the chapter’s name. And then the text just says, this is the chapter of the Bodhicaryāvatāra. This is the chapter that refers to thoroughly embracing the mind of enlightenment. And then it says that, how do say, how do you say, this is the entrance. I’m sorry.
This is the entrance, the entrance door to all — the bodhisattvas — to all those. So this is the way to develop and to give rise to the mind of enlightenment, both aspirational and engaging mind of enlightenment. So, this is the chapter, which is called, again, thoroughly embracing the mind of the mind of enlightenment with its commentary. It’s just this. So then we start with the fourth chapter, which is called we could be in English, it’s sometimes just translated as conscientiousness — the Padmakara translation group translates it as awareness, if I’m not wrong.
So in Tibetan, if you translate it literally, it’s just a teaching on conscientiousness. And then Geshe-la is explaining what is conscientiousness. It’s discerning what are those actions which are suitable from those which are unsuitable. And then after having discerned them, then engages, one adopts those that are suitable to be practiced, and one abandons those that are unsuitable. This is conscientiousness.
So then we get into one of the main divisions of the commentary, okay, which is the second main division, which is entitled the way to train in the perfections themselves, right? So, all the way until now, were preparing with all these preliminary practices to the perfections themselves. Then so this main division has four parts to it. So the first part is the way to cultivate conscientiousness, which is the branch that prevents deterioration of bodhicitta and the conduct associated with it. So the conduct associated with the bodhicitta is the perfections themselves, the six perfections themselves.
Okay. Then, the second topic of this main division is the way to train ethics, which is a specific explanation given with regards to mindfulness and alertness, which are the methods for purely guarding all virtuous dharmas. Okay? And then, the third third will be the explanation on how to train in the remaining four perfections. Okay?
And then lastly, explaining the way to train in giving away body, wealth and rules of virtue for the welfare of others by way of the branch of dedication. So now so then, the first of these divisions is this chapter. Then the second of these divisions, which is on ethics, is the next chapter. Then the third division, which is talking about the four remaining perfections, four chapters after that. And the last division, which dedication, is the last chapter.
Okay? So then the first one of this, which is the way to cultivate conscientiousness, right? It has two main divisions to it, which is this chapter itself, okay? So this chapter has two main divisions, which the first one is explaining the chapters material, the content of the chapter. And then the last one again is the chapters name, which is like the very last sentence of the whole chapter.
Then the first one, which is explaining the chapters material has three parts to it. So, the first is a brief presentation on the way to cultivate consciousness. Then, the second one, which is an extensive explanation. And then, the third one, which is a synopsis. Okay?
And so we go into the the first one now. Okay. So then we go so we go to the first one, which is a brief presentation of the way to cultivate conscientiousness, right? And then we go into the straight into the first verse, which reads, having firmly seized the awakening mind in this way, conquerors’ children must never waver, always should they exert themselves to never stray from their practice. And then again, Geshe-la explains that their practice here is referring to the trainings and the values of Bodhisattvas.
So so then we go for the commentary. And the commentary reads, so all those Bodhisattvas, how to say, conquerors children, who have in the way just explained, previously explained, have firmly, how do you say, grasped these two minds of enlightenment. So, all of them should not for even one moment Geshe-la emphasized this, not even for one moment, they should never anytime, they should never waver from the practice of the six perfections.
And how do you say, from what is translated in English, from the four means of assembling disciples. Okay? You’re familiar with this? The four means of assembling disciples. And then, should never stray from these practices.
And by conscientiousness, we should put all our efforts in protecting this practice from deteriorating. Okay? So then, again, Geshe-la explains, okay, so the six perfections are the perfection that we are studying now is, how to say, conscientiousness, alertness, ethics, generosity, wisdom and so forth. And then the four, the four means of assembling disciples are giving whatever is necessary, speaking pleasantly, helping others, and how to say, consistency between words and deeds. Okay?
Yeah. That’s That’s it. The four means? Yes. So they are giving whatever is necessary, speaking pleasantly, helping others, and then consistency between words and deeds.
Yeah. So he was asking what what was it that you were talking that you were asking him is about the these four trainings. And then he was saying, oh, this is one, two, three, and four. And he said the first one the fourth fourth one, which is tendumba, which is the consistent between words and this is just like if you say if now we have vowed if one have vowed that one is going to help all sentient beings, then one has to have an accord with that and consistent with one’s values and promises and so forth. So there we go.
So this was was the first part of this chapter. So the second part, which is an extensive explanation, has two main divisions to it. So the first first division is cultivating conscientiousness in regards to bodhicitta, to the mind of enlightenment. And then the second part, which is being conscientious about the trainings. Then the first one, which is cultivating conscientiousness in regards to bodhicitta has again has two parts to it.
And then so the first one is the reasons it is inappropriate to discard bodhicitta. And second one, the disadvantages of discarding it. So again, I’ll briefly explain that after one has taken up the mind of enlightenment, then we shouldn’t give it up. And then again, there are many faults in relation to giving up the mind of enlightenment So, so the first one, which is cultivating consciousness in regards to the mind of enlightenment, in regards to bodhicitta, is mentioned. And then, we go into the second verse of this chapter, which is in the case of reckless actions or of deeds not well considered, although a promise may have been made, it is free to reconsider whether I should do them or not.
Then, I briefly explains that after having taken up the the mind of enlightenment, then if we if we just act carelessly carelessly doing various things without thinking of what we are doing before we engage in these activities, then we might incur I’d we might, I’m sorry, come into folds and transgressions and so forth, and it might deteriorate our practice. I’d say, it might we might incur, how do you call, a fall, a downfall. Then so always we should always think before we act. We should always consider if an action is suitable to be done or not. And this is the way to protect this mind of enlightenment and the vows related to it.
So then the commentary and Geshe-la go on. They both go on to say that. So whatever action, if we don’t consider the faults and the benefits of those actions, then we should not just act rapidly. Or if we just consider just a little bit and we don’t examine well the faults and the benefits of the qualities or the advantages of those actions, then how do you say? So then those those actions are not reliable.
And then, they are bound to bring about faults to in relation to the mind of enlightenment. So, then, Geshe-la says, these actions, they should be abandoned. We should not engage in these actions that we haven’t thought about or we haven’t thought enough or well about them. We should definitely abandon them. Now thinking about them, Geshe-la explains, when the text is referring to faults and qualities of these actions, and thinking in relation to the mind of enlightenment, is this action going to benefit this mind of enlightenment or is going to harm this mind of enlightenment?
How this action relates to this mind of enlightenment? That’s what Geshe-la is explaining. So, if we don’t, we have to be very careful, Geshe-la says, we have to think very well before we engage in any action in order not to compromise these vows that we have taken, the vows that we have taken. And then, thought well after having thought well about those actions, after having considered them well, then we can engage in these actions and we can avoid those things that would oppose them or that would cause this mind of enlightenment to be lacking. So then and then we’re going to into the third verse of the text, which which reads, but how can I ever withdraw from what has been examined by the great wisdom of the Buddhas and the Bodhisattvas, and even many times by myself by me myself?
Geshe-la is explaining: so these words — Geshe-la is explaining — these words refer to the Buddhas. These words refer to the Bodhisattvas. And for the great reason that they have examined these teachings, they have taken up the mind of enlightenment themselves. So then, oneself also has examined them well, all these reasonings and these teachings. And one has taken up this mind of enlightenment oneself.
So one shouldn’t think the word which is translated in the text in this English translation, so it is translated as a withdraw, could be translated as a delay or put off or hold off or as Geshe-la explains. So this one shouldn’t think, oh, now I won’t be able to accomplish this. It’s going to take a long time and so forth. Because if they accomplish that, if all the bodhisattvas have accomplished that, then I can accomplish also. That’s how we should think.
So then we went through the the commentary. The commentary is quoting a few sutras — the Ārya Subahu Pariprccha Sūtra. So, just as is said in this sūtra, and the Buddhas and the Bodhisattvas who have developed loving kindness and so forth, and who have great wisdom. And then other sutras like the Gandavyuha Sūtra, and it is also said that condition. So after having investigated and considered well all the benefits and advantages and qualities of the mind of enlightenment, then they have praised it.
And then if they have done so, then it is that we shouldn’t we should not reject it. So also, oneself, I mean and they have investigated it. They have analyzed all these qualities and benefits. They have praised it. And then they have found it how to say, that they should not reject it.
They have found themselves that they should not reject it. Then oneself also has gone through the reasonings and have investigated all the benefits and the qualities of this mind of enlightenment. And again, oneself has, through all these reasonings, one has ascertained that one should definitely take take up this mind of enlightenment. And then having considered it very well and having taken this mind of enlightenment, then one should not how do you say, hold off, one should not — it could almost be translated as procrastinate, okay? One should not procrastinate, one should not have thoughts that would any thoughts that would delay you acting onto it, oneself acting onto it.
One one should instead, until one attains enlightenment, one should protect it from deteriorating of these vows and these commitments related to the mind of enlightenment. And should not think, oh, I’m not able to do this and it’s going to take a long time, it’s going to be very difficult. So then we go to the second division of this chapter. I mean, another chapter of the second division of the second division of the extensive explanation, which is the disadvantages of discarding, of giving up the mind disadvantage of giving up the mind of enlightenment. This topic has three divisions to it. So, the first one is the disadvantage of going to the lower realms or ending up in the lower realms.
Then, the second topic is that one ceases to work for the welfare of others. And the third one is that the attainment of the grounds, of the Bodhisattva grounds, become becomes a remote possibility. It it goes even further away from oneself. So this yeah. So then the first one of this divisions, which is the disadvantage of ending up in the lower realms, in the lower realms, realms.
Okay. Has three parts to it. The first one is the reasons one ends up in the lower realms, okay? Then stating the proof for that is the second topic. And then the third is abandoning contradictions.
And the first one gets straight into the verse number four, which reads, if having made such a promise, I do not put into I do not put it into action, then by deceiving every living being, what kind of rebirth shall I take? And Geshe-la explains that. And after we have made a promise of establishing all sentient beings into freedom and enlightenment, and then for for for the sake of accomplishing that, I myself am going to achieve enlightenment. So, we have made this promise. And then if we don’t engage in the perfections and the other trainings related to this promise, to this the mind of enlightenment itself, then it’s like we are lying and deceiving to all sentient beings.
We’re deceiving all sentient beings. And so there is no way we after doing such a thing, there is no way we end up in a good rebirth. We are certainly going to end up in the lower realms. So then the commentary goes on — it doesn’t add much to the verse itself. It just says again, if that being the case, if like this we — how do say — we have promised, we have vowed to accomplish the welfare of all sentient beings, bringing them to enlightenment and so forth.
If we let our practice deteriorate, then, Geshe-la briefly explained that this practice is again referring to the practice of a bodhisattva and so forth. If we let it deteriorate, then we are deceiving. We end up deceiving. We are actually deceiving all sentient beings. So the text asks again, just like the root verse, the text asks, what kind of rebirth shall I take?
And the text answers it. It says, there is no if one does such a thing, there is no way one can go beyond the lower realms. There’s no way to go beyond the lower realms. It’s okay. We should stop here for questions.