Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. A striking paradox opens this 70-minute class: we never want suffering yet create its causes; we want happiness yet destroy its causes as if they were enemies. Geshe Pema Tsering traces both failures to self-grasping ignorance and explains how to uproot it — accumulating merit through rejoicing in virtue and cultivating bodhicitta, the aspiration to bring all beings to enlightenment. The session then moves into a new chapter on abandoning afflictions, working through three divisions: seeing their faults, refusing discouragement at the difficulty of removing them, and taking joy that removal is possible. Two root verses anchor the close: afflictions are enemies with no arms, legs, or weapons who nonetheless enslave us, and patiently enduring inner tormentors is not virtue — it is disgrace.
File metadata (for organising)
File: 2005 11 29 Bodhisattvas Way of Life.mp3
UUID: 66d4e6c2-fa91-45bd-9220-b17a40f1242a
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life 2005 Mar -2007 (Geshe Pema Tsering)
Date: 2005-11-29
Recorded at: Buddha House Adelaide
Duration: 70.2 minutes
Words: ~3,812
So Geshe-la is quoting a verse, which says, even though we do not wish suffering, we continually accumulate the causes of suffering. So Geshe-la briefly explains nobody wants suffering and still while the striving striving, how do say, not to experience suffering and through all the activities engage in, we keep on accumulating only cause of suffering. So and then the second half of the verse goes on to say that even though we wish happiness, we keep on destroying the cause of happiness as if they were our enemies. So then, again, I’m saying that these verses saying that we are like the the beings who are describing those verses. We as as ordinary beings, we are just like the beings that are described on those verses.
So then again, we want we all wish happiness. And while we strive to attain happiness, while we’re striving to to attain happiness, then we are overwhelmed by attachment and and anger and other afflictive emotions, and then we end up accumulating only suffering. So then while while we while we strive to obtain happiness for ourselves, then we disregard disregard other beings and we we don’t care what happens to them. And like this, obscured by by ignorance, then we end up again, accumulating cause of suffering. So then again, the second half of the verse says that even though we want we want happiness, then while we how do say?
We while we’re striving to obtain it, we destroy the cause of happiness as if they were our enemies. And again, I say that we do that because we do we do not know what are the the actual the actual causes of happiness. And then overpowered, again, overpowered by ignorance, we end up destroying these these causes as as if they were a real enemy, the actual enemy. So then in order to attain real happiness, actual happiness, we need to liberation and and the great happiness, which is the good happiness of enlightenment. Then we we must get rid of this afflicted ignorance.
How do say? So as long as long as we do not get rid of this afflicted ignorance, then we won’t be able to to, how to say, to attain real happiness, happiness of liberation and so forth. Then so then again, I say now as as for this obscured ignorance or or ignorance. He says there are many many kinds or types of ignorance. But then the one that is being referred to in here in this context is specifically the ignorance of related to self grasping.
So then So at first, in order in order to to get rid of this ignorant mind that that conceives of of self grasping. Then one must one must realize its object. One must one must realize this object as for what it is as to be a mistaken mind, mistaken consciousness. So then, yes, we must understand this mind for what it is, which is a mistaken mind, which is a mind that conceives something to be what it is not. Okay?
Okay. So then we have to understand that this mind, how do you say, We have to understand that the how do how do I translate that into English? The the object of this mind, of this mistaken consciousness is we have to understand that it is this object is not in existence. We have to understand that the object of this mistaken consists of of of of a self is is, how to say, lacks inherent existence. It’s not truly established.
So then what is not I’m gonna say, what we have to do in order to to to realize this this emptiness, the emptiness of self, we have we’re gonna say, have to engage in in various different reasonings. And then we have to, how to say, accumulate a lot of merit and we have to accumulate a lot of wisdom in order to be able to realize this emptiness. So then we have again, say now, we have also to we have to accumulate all this merit and this wisdom. And then and then as we accumulate all this merit and wisdom, we also, how do say, purify obscurations. And then Geshe-la is mentioning that of the collections of merit, the most important, the main ones, Geshe-la said — at first, he said — is the mind of enlightenment.
And then he also referred to rejoicing and to meditation meditating on renunciation. But he said the most important is the mind of enlightenment. Then if one does not have, has not accomplished that, then one uses rejoicing. Then having having accumulated a lot of merit and having purified a lot of obscurations, then one will be able to realize this emptiness. And then if then being able to realize emptiness, then one will be able to realize that the origin of this ignorant mind is non-existent.
Okay? Again, is is is emphasizing as as ordinary beings, what are what are the main practice that we have to engage in in order to accumulate merit. So again, as ordinary beings, the main practice is to rejoice and then also to cultivate the mind of enlightenment. So then, again, I explained, what is this rejoicing? What is it that we have to rejoice in?
We have to rejoice in virtue. We have to rejoice in any and every virtue that we have accumulated. We have to rejoice in any and every virtue that others have accumulated. We have to rejoice in the great powerful virtues of Buddhas and Bodhisattvas and arhats and the Sangha and so forth. Yes.
So then if we rejoice in this way in the limitless virtues of Buddhas and Bodhisattvas and so forth, then we will benefit. And then now as for the mind of enlightenment, then we have to engage also having rejoice. We have to engage in in in meditating on the mind of enlightenment. And the mind of enlightenment is that mind that thinks that oneself must bring all sentient beings to the state of enlightenment. Then So then so then and then one one thinking that one is going to bring every single sentient being to the state of enlightenment, then there are a lot of qualities and benefits to bringing each sentient being to enlightenment.
And then since they are innumerable, how do say, the benefits are limitless — but the benefits of cultivating the mind of enlightenment are limitless. So then having thinking that I’m going to bring those sentient beings to enlightenment and having having a a rejoice in one’s virtue and other’s virtue and all the virtues. And then, how do say, when we dedicate all these roots of virtue, thinking — how do you say? — may one achieve enlightenment for the sake of others, to accomplish the welfare of others. Okay?
So then thinking like this, thinking like this, we now meditate a bit on the mind of enlightenment. Okay. No. He was telling me to relax. Translating or in life generally?
Job of working. So then now we get into the next topic, which is it is reasonable to think of such behavior as the cause of delusion and confusion. The behavior that was being referred to was taught in the last class, referring to procrastination and so forth, abandoning the mind of enlightenment and so forth. So then the text asks, what is it that that deludes oneself, that obscures oneself? And then we get in the second half of verse twenty seven, which reads, even I do not know what is causing me confusion or delusion.
What is there dwelling inside me? And I say that what is dwelling inside of oneself is ignorance. So then, what we have inside of ourselves that deludes us is this ignorance. And then by the power of this ignorance, and then we cannot know our condition and the actual way that things exist. So then the commentary goes on to say, so what is it that afflicts and then deceives oneself?
Not even not even not even I know what is it. What is the what is what is there inside oneself that is the cause of this delusion? Then it says the text indicates that there certainly, there definitely is something we should think. And then saying that if if one if one investigates, explaining the text, right, that is the text says also, we we have to think that there definitely is something there. So, again, was explaining that if we investigate, if we if we look within, then we will find out that that there is actually something there, that there is actually this ignorance, that there is actually this delusion and and so forth.
So then and then Gala is explaining that following the text that then even though one investigates and then finds out that one is actually deluded, one actually is does actually have ignorance. When one have ignorance, one has ignorance within one’s mind stream, then by the power of even by the power of laziness, then one does not, how to say, engage in any in any activities in order to to to destroy this ignorance, to get rid of this ignorance. So then then, you know, explained that what is meant is that we should not give into laziness that have knowing that that how to say, knowing that we have these delusions and these afflictions, identifying them and even identifying laziness that we should we should then, I have to say, think that we we need to get rid of this of this ignorance and afflictions. So then now we go into the next division of the text, the commentary, which is another one of the main divisions, which is which says the name of this division is being careful to abandon afflictions. This topic has three parts to it.
The first part is reflecting on the shortcomings of afflictions. The second says, it is unreasonable to feel weary of the hardships involved in abandoning the afflictions. And the third one is cultivating joy for the fact that it is possible to abandon the afflictions for if effort is made, they they will be abandoned. One will be able to get rid of them. So then again, I was briefly explaining.
So what is meant with reflecting on the shortcomings of afflictions. So again, I think we have to see the faults of the afflictions of afflictive emotions and conceptions. So we have to understand that they are the cause of every suffering and that they how to say, obstruct the accomplishment of every happiness. And, yes, and we have to understand them to be such. So then now, Geshe-la is briefly explaining what is meant with the second topic, which is it is unreasonable to feel weary of the hardships involved in abandoning the afflictions.
And Geshe-la is saying, so it is difficult to get rid of these afflictions. And then I say, trying to abandon these afflictions, we are going to meet with hardships. And then we we should not give in to the mind that thinks, oh, this is very difficult, and I will not I will not be able to do that, although I don’t want to do that. We have to think that we are doing that trying I’d say for we’re engaging this in these hardships for the sake of accomplishing, I’d say, the greater happiness of liberation and enlightenment. And thinking like this, we we should, how do say, I say, put effort in in in in getting rid of of them even though despite despite the the hardships we we meet with.
This one? Yes. Oh, yeah. And then briefly, Geshe-la explains the next topic, is cultivating joy for the fact that it is possible to abandon the afflictions for if effort is made, they will be abandoned. So again, I briefly explains that the Tibetan is a very the Tibetan form, the Tibetan version is very condensed.
So again, I was just unfolding the words, but it turns out to be pretty much what is already was already said in the English translation. Just that Geshe-la just added that understanding after one puts effort in abandoning and one accomplishes some measure of abandoning, then one starts to understand that, I’d say, it is possible one is able to abandon them, then one will be able to that liberation and enlightenment are possible. And then one cultivates this joy, this happiness for for this this fact, this possibility, So then so the first of these topics, which is reflecting on the shortcomings of afflictions. Again, this topic has three parts to it. Okay?
And the first one is reflecting on the way that that the afflictions harm oneself. And the second one is it is unreasonable to cultivate tolerance or to be tolerant with the afflictions or to get used to tolerate the afflictions. And the third one is developing the strength of mind in order to destroy them, which is the afflictions. Sorry. So the first one of this the first one of this topics again, which is reflecting on the way that the afflictions harm oneself.
This topic again has four parts to it. And the first one is the way that they rob us of independence or the way that they overpower us. The second one is the way they place us in limitless suffering. The third one is the time that they harm us is unlimited. And the fourth one is the reasons it is inappropriate to befriend the afflictions.
Then we’re going to get into the first one, and again, is briefly explaining that how is it how is it that they rob us of independence or that they overpower us. So if you take, for example, the three root afflictions, which is attachment, hatred, and ignorance. So again, I was explaining for each one of them. In the case of attachment, then while we are afflicted with attachment, we we will without any control over over ourselves, and we will grasp at the object of attachment. And then in the case of anger or or hatred, afflicted by anger or hatred, we will we will end up, how do you say, hitting or hurting the the object of this anger.
And and afflicted by ignorance, and we are not able to realize emptiness, and we are not able to accomplish the liberation that liberation that we need. So we are being overpowered by it. We are not able to attain liberation liberation and so forth. So then, Geshe-la is briefly explaining each topic. So the next topic that was referred to, Geshe-la is explaining, which is the way that they place us in limitless suffering.
So then Geshe-la is explaining what is meant with limitless suffering. Is that by whilst overpowered, is that this afflictive emotions, they make us be reborn in in hell and in in in the hungry ghost realm and in in the animal realm. And the sufferings of this of of each one of these realms, the suffering of hell is is is unlimited again. And the suffering of the hungry ghost realm is is unlimited. And and again, the suffering of of the animal realm is is very great.
It’s unlimited again. This one. So then again, what is meant what is meant with the the time that they harm us is unlimited? Again again, I say that the time that we experience suffering out of these afflictive emotions is not just one day or two days. We have been experiencing suffering since beginningless time up until now.
And again, we will be experiencing suffering all the way until we achieve liberation. So that what is meant with unlimited is a very great amount of time. So then again, the the third one of this the fourth one of these topics and the last one, which is the reasons it is inappropriate to befriend the afflictions. So again, I’m saying it is inappropriate because if we befriend them, they will increase they will they will increase more and more. And then if they increase more and more, then suffering will also increase in the same proportion more and more.
And then so because of that, we should not make friends with them. So then the first one of this is the way that they rob us of independence is mentioned. And then we go into the first the verse, number twenty eight, which reads, although enemies such as hatred and craving and so forth, have neither arms, any arms nor legs, and are neither courageous or wise. How have I, like a slave, being used by them? So again, I just briefly explained the text mentions hatred and craving and and and and and forth and so forth is is referring to all the other afflictive emotions, basically to the three root afflictions.
It says that, again, the text says that they do not have legs or no arms and the text says in Tibetan it says again and so forth and so forth. Again, I explained that they do not have legs, arms and weapons, etcetera. And they are not courageous nor wise. And still, overpower us as if we were servants. So then now the commentary to the text, to the root goes on to say that the six root afflictions and twenty secondary afflictions, they are collected, they are subsumed under the anger, attachment and so forth, which are the three root afflictions.
Those enemies, even though they do not have neither do not not have arms or legs or, again, any any weapons or any, how you say, way to to to obstruct us, to cause to cause us to to stop us, to physically obstruct us, obstruct our way or anything like that. Even though they do not have, and they do not have courage which is endowed with great effort and they do not have any wisdom or knowledge of skillful means. They do not have any of that. Even though they don’t have any of that, still by them, we are we are how do say? We are overpowered by them and made and made as if we were their slaves.
So then now we go to the to the second of those four topics, which is the way they place us in in limitless suffering. And we’re getting straight into the root verse number twenty nine, which reads, for while they dwell within my mind at their pleasure, they cause me me harm. Yet I patiently endure them endure them without any anger. But this is an inappropriate inappropriate and shameful time for patience. Now so again, I was explaining the Tibetan verse to me, okay, the meaning of every word.
So first, relation to the first line, which says they which says, while they are abiding within my mind. So Geshe-la explains that, okay, these are the afflictions. They’re not only abiding in one’s mind, they are one’s mind. These afflictions are, how to say, what is called mental factors. The technical philosophical term for them is mental factors.
Are many minds attachment, anger and each one of them is a mental factor. So that’s what’s meant with this first line of the verse. Then Geshe-la was explaining the second line of the verse that at their pleasure, they caused me harm. So it was translated in this way, at their pleasure, they caused me harm. But Geshe-la was explaining in a different way.
So Geshe-la explained that as opposed to when we meet an enemy, for example, that we out of anger not not gladly, we we harm the enemy. Right? So by the time we are harming ourselves with whilst overpowered by these afflictive emotions, we are doing it gladly. We are doing it happily. Okay?
So that’s the meaning that Geshe-la explained to me. Okay? And then, again, so even though they do that, and we do that, they harm us, and still we do not get angry with them, and we tolerate them. And then, again, I say this is this is not the place nor the time to be patient with them, to be patient, to exercise one’s patience. Oh, yeah.
So then the commentary goes on to say, again, while they while they are abiding in one’s mind, we gladly how do you say, they harm us with the suffering of hell and others and so forth. And even though that is so, we do not get angry and we tolerate them. And this is inappropriate. Again, is inappropriate, it’s extremely what’s a good word for that, It is extremely reproachable, is it okay to say that? Extremely maybe disgraceful?
Reproachable, can we say that? Or just I think it’s wrong in that context. No. To tolerate this afflictions, to be patient with this affliction is extremely reproachable. Intolerable.
To tolerate them is reproachable. To tolerate them is not right. Disgraceful. Disgraceful is okay. I found disgraceful for this word also.
So then seeing them as the enemy, then we should we should we should strive to arrest them, to to put an end to them. Okay. That makes sense. Okay. The text goes on to say that that being so, then the — my teacher will not like me to say that, but — usually this translate as definition or the defining characteristics of afflictive emotions, its divisions, its causes, its functions and so forth.
So mentioned that, and Geshe-la read the first one. He’s explaining the the the defining characteristics of afflictive emotions or the definition of afflictive emotions. So what is it? What is the defining characteristics of afflictive emotions? afflictive emotions are those mental factors or secondary minds that disturb that disturb one’s mind or that cause one’s mind to be unsettled, that would be more literal.
This one. So then the text mentions the divisions of afflictive emotions and then the last thing is there are many divisions. But basically, there are there are six root afflictions or primary afflictions, and then again, twenty secondary afflictions. Then the text says, again, and the causes and the functions and so forth. We should see, study them.
We should know them as they appear in the Abhidharma Shastra. And but the main the main thing is to make effort in meditating on the on the shortcomings of the afflictive emotions. That’s how the text ends this commentary on this verse. The main thing is to meditate on the shortcomings of the afflictive emotions. Alright, so now we going to say we stop here today.
Okay. Okay?