Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Here is the proposed paragraph:
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A verse from Śāntideva opens the central argument of this 66-minute commentary: even all the gods and demigods united as enemies could not cast us into hell — yet our own afflictive emotions can do so in an instant, in fires fierce enough to reduce Mount Sumeru to ash. Geshe Pema Tsering works through verses 30–35 of the Bodhisattva Way of Life, examining why the afflictions are a uniquely dangerous enemy: unlike worldly adversaries who harm us only in this life and can be won over with kindness, afflictions span beginningless time and grow stronger the more we indulge them. The session closes on the image of a great river: apply antidotes without pause, not only in formal meditation but throughout the day. Suited to practitioners following the series.
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132 words. Let me know if you’d like any adjustments — tone, length, specific details added or removed.
File metadata (for organising)
File: 2005 12 06 Bodhisattvas Way of Life.mp3
UUID: 15b8cc6f-84f9-4e7f-9fef-594711421598
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life 2005 Mar -2007 (Geshe Pema Tsering)
Date: 2005-12-06
Recorded at: Buddha House Adelaide
Duration: 65.9 minutes
Words: ~3,885
So something being Dharma and something not being Dharma depends entirely depends on the motivation one has. That being so, then we to give rise to a good motivation. So then so then how do we give rise to to a good motivation? So thinking that in order to benefit all sentient beings that oneself must achieve enlightenment, and one engages in listening and thinking about the the teachings, the Dharma teachings and so forth. And this is this and then these actions will become Dharma.
Not only that, they will become the Mahāyāna Dharma. So thinking think of benefiting all sentient beings in this way, then we we turn our activities into Mahāyāna Dharma. But then if we think of only achieving liberation for oneself, may may oneself be free. We wish that oneself will be free from all the sufferings of cyclic existence, from the whole of cyclic existence, then that also will turn one’s activities into dharma, but not in this case, the not the Mahāyāna Dharma. It will be it will be — Geshe-la said — the the Dharma of beings of middling scope.
Okay? And then, again, if someone engages in such activities, listening and and thinking on the teachings and so forth, with the motivation that thinking that one needs to achieve a good rebirth or high rebirth in the next life or the state of a god or a good human rebirth. Then again, that will be dharma, but that will again be dharma of being of small scope. So it all again, it all depends on one’s motivation. And then I said, on top of all that, again, motivation will be the motivation of the Mahāyāna, the Mahāyāna motivation.
And that motivation for for something to be a Mahāyāna practice or motivation, it has to have it has to have the mind of enlightenment to it. So then, again and then if one if one if one engages in in these activities and studying of the Dharma and so forth, just for the sake of achieving benefit for this life alone, if one studies this in order to become a great scholar and to become famous and to attract the attention of people and and so forth, then then these activities, even though one is reading the Dharma text or or doing Dharma activities, Dharma related activities, with this motivation, it will not become a real Dharma practice. So then again so again, again, said, all this is difficult. So everything something all our activities being Dharma activities or not being Dharma activities depends entirely in one’s motivation. One thing something being a virtue, a great virtue or a small virtue, it depends on our motivation.
Against something being a virtue at all and not being a virtue at all, again, depends on our motivation. And then again, again, said, so now we have and we we we we need to be to be careful because, again, all all our activities depend on our motivation. And then so again, I was explaining the best what we what we have to do, what motivation that we should have is the motivation of may oneself bring all sentient beings to the state of Buddhahood, to enlightenment. And then with and then for the sake of achieving this goal, oneself is going to is to engage in the study and meditation of teachings and so forth. And that’s the motivation that we should have.
So then we started straight in verse number thirty. But before I just situate you, we are in the following topic, which is being careful to abandon afflictions. And then of this topic, we were on the first division of this topic, which is reflecting on the shortcomings of afflictions. And of this topic of reflecting on the shortcomings of afflictions, we are on the second part of it, which is the way the afflictions place us in limitless suffering. And then we go we’ve been already through one verse that is on this topic, and now we go to the second verse that goes on on this topic also, number thirty and number thirty one, both of them.
So they read, should even all the gods and demigods rise up against me as my enemies, they could not lead nor place me in the roaring fires of deepest hell. Yet, the mighty force of these disturbing conceptions in a moment can cast me amidst those flames, which when met will cause not even the ashes of the king of mountains to remain. And again, I was briefly explaining the first verse, number thirty. It says, so even even though if all gods and and and demigods, if all sentient beings, Geshe-la said, would turn into one’s enemies. And then even even though they will be able to maybe to to to beat and to hurt or maybe even to kill oneself, to kill us to kill us, they will not be able to place us in they will not be able to to make us be reborn in hell or experience the sufferings of hell.
And then Geshe-la was explaining the the the verse thirty one. So Geshe-la was saying that this what is called the mighty force of the disturbing conceptions, which are the disturbing conceptions and emotions. Geshe-la is saying, so they are these disturbing emotions or conceptions, they are even more powerful than all the gods and then and all the demigods and all the sentient be all the sentient beings together. So even if all sentient beings were together as our enemies, these disturbing emotions will be more powerful than them because they can place us. They can actually lead us to the to the deepest fires to the to the to the fires of the deepest hell.
And then a fire which is so powerful, gonna say that it doesn’t matter how how big something is, even the king of mountains, Mount Sumeru, is destroyed by this fire. So this this enemy of the disturbing emotions, again, in one instance, can throw us into this deepest hell. So then we went through the commentary. So the commentary say, so even all the gods and demigods, all of them would come from one direction as one’s enemies without being overpowered by these afflicted conceptions and emotions, they wouldn’t be able to place oneself into or to guide or to lead oneself to the fires of the deepest hell. But those afflicted emotions, that are in this mighty enemy force which is in our mental continuum, then they can place us in the fires of such hell, which in an instant can destroy the king of mountains and doesn’t leave not even the ashes of this mountain remaining.
And then so so this this enemy of the afflicted emotions and conceptions, and we should we should put effort. We should exert ourselves in in destroying them. And Geshe-la briefly said, so then the meaning the whole meaning of this is just to call our calling our attention to the fact that this this afflictive emotions are are a very great enemy. They’re very powerful. And then we should we should not leave them, how to say, not neglect how to say, not neglect them for even an instant.
We should always be applying antidotes to destroy them. We should not leave them how do say? We should not leave them aside. We should not stop paying attention to them for for even an instant. We should always be applying antidotes.
So then now we’re going to the third topic, which is at the time the time that the this they harm us is unlimited. And then we go straight into verse verse number thirty two, which reads, all other enemies are incapable of remaining for such a length of time as can my disturbing conceptions, the enduring enemy has neither beginning nor end. Then well, in Tibetan version, which this the order of the sentence is inverted. So first, the better version first says that refers to the enduring enemy, which has neither beginning nor end. So Gela was explaining this part of the the verse.
Gela saying that these afflicted emotions and conceptions, they have been harming us again since beginningless time, what is called beginning this time until up until now. And then, they are they will be harming us in all our future lives as long as we are not able to destroy these afflictive emotions. So there is nothing there is nothing like saying, oh, they will they will harm us for just a certain amount of time or just for one life or or just for this I’m sorry. Or for this certain a determined amount of time. They will they will keep on harming us for a long time.
Again, so so then and then again, the the other part of the verse, which is saying that all other enemies are incapable of causing harm for such a such a a length of time. Geshe-la is saying, all these worldly enemies, all those people that do not like us and that we do not like, and then that we fight with or do we engage in war with, they they cannot harm us for such for so so long as the afflicted emotions and perceptions, because they cannot harm us for more than in this life. They will not harm us in the future life, and they will not and they have not harmed us in the in the previous life. So did not last more than the length of this life we have. So then the commentary goes on to say, as as for the the reflecting on the other faults of the afflicted emotions, then then it is said that this the other worldly enemies, all of them, they are not like afflicted emotions because they they do not last last for such a long time, a time that which is which has no beginning nor end.
So they are not they are not able this all these other all these worldly enemies, they are not able to harm us for such a long time. Then so then the text says that we should constantly, how to say, uninterruptedly put effort in destroying the afflicted emotions by using its antidotes, using the antidotes to the afflicted emotions. And that we should not just apply or engage in destroying them only in the meditation sessions. But we should continually as if we were it’s a beautiful part of the text actually, as if we were a large river, we should continually be making effort, exerting ourselves in destroying the afflictive emotions. Then the commenting on the commentary, which the commentary says that we should not think that by meditating only, applying the antidotes only during the meditation sessions, then we won’t be able to destroy them.
So again, I just explained that, that doesn’t mean that is not to say that by applying the antidotes to the afflicted emotions only during the meditation session will bring no benefit. Won’t be beneficial at all. It will be beneficial. Even if we apply the antidotes for only one instance, then it will again, it will plant imprints. It will how to say, it will be a virtuous action and so forth.
But again, I was saying it is not how do you say? It won’t be enough to to destroy all the afflictive emotions and to bring forth — how would I say it in English? — and to and to bring about this unchanging unchanging happiness, which is the happiness of the happiness of of liberation and enlightenment and so forth. So then and again, up until we can, how do say, destroy the afflicted emotions until we can destroy the afflicted emotions. And then until then, one should like a great river that never stops.
It keeps on flowing constantly in one direction. It never turns around, it never turns away, it never stops. So like a great river, we should continually, how to say, apply, exert ourselves in applying the the antidotes to the afflictive emotion and conceptions and conceptions. So then the fourth topic, which is the reasons it is inappropriate to befriend the afflictions. Then the the fourth top the this fourth topic is mentioned, and we go straight into verse number thirty three, which reads, if I agreeably honor and entrust myself to others, they will bring me benefit and happiness.
But if I entrust myself to disturbing conceptions in the future, they will bring only misery and harm. Then so was commenting on the the meaning of the sentence. Saying so that if we we take these worldly enemies, these people who people are beings who harm us and who dislike us, then if we befriend them, if we treat them well, if we give them money, if whatever they need help, we help them, then and then that that is good because they would end up they would they would end up to like us. They would end up liking us, us, and they so they they would turn into our friends, and that is good. But if so but the same does not apply to the afflictive emotions and conceptions.
Then Geshe-la went to the commentary. So the commentary is saying that all these other worldly enemies, if we give them foods and so forth, if we, how to say, as it be good to them and if we benefit them, then they will turn to to they will they will again, they will like us, and they would stop being our enemies and become our friends. But then the afflictive emotions and conceptions, if we if we do the behave in the same manner towards them, then they will their their power will only increase, and then they will only further give us they will give us further suffering and nothing but but more suffering. So so the the exerting one self in destroying in destroying this afflictive emotions and conceptions is the only method is the only method to to obtain happiness, real happiness. Okay?
So then okay. So then Geshe-la was commenting on the commentary. And Geshe-la was saying that what what does what is meant with befriending this disturbing conceptions and emotions. The word that is used in in Tibetan means to be in harmony with it or to be in in in, how to say, in behaving behaving in agreeable manner with it, with the disturbing conceptions.
So then, so what is it? So, disturbing conceptions, are okay, they are anger, desire, anger, attachment, pride and so forth. So what is what does it mean to be in a in a in agreement, to be in harmony with attachment, for example? So then if we are we have an object of attachment and then if we grasp at it, then we will engage in all sorts of activities in order to obtain it and also obtain money and in order to obtain, I would say, fame and praise and so forth. We we out of attachment, engage in all sorts of activities for the sake of these things or these objects of attachment, money, fame, and so forth.
And then behaving in this manner, this attachment only increases. It only gains power. It does not diminish. So and again, what is what is it to be in harmony or to behave in an agreeable manner with anger, hatred? And again, when we have an object of of our hatred, if we if we think we’re thinking, oh, this is my enemy.
He harmed me. He harm harms me. Then one gets he’s bad. One gets angry. One one goes on to to harm this object of of anger and so forth.
Then again, one is being agreeable. One is is being acting in harmony with hatred. And then, again, this this this hatred only increases. And, again, if again, if one what what it means to be in a in a in agreement with or in harmony with pride, then again, when is when when one is thinking, oh, I have more qualities than he does. I know more than he does.
He doesn’t know more than me. I am better than him and so forth. Then again, like this one is being acting in agreement or in harmony with pride. And again, this pride only increases and that is and this goes on for the other afflictive emotions also. And then so then, Geshe-la said, so this is very dangerous.
Right? So it’s all it’s all very dangerous. And I say, yes, it is dangerous. And I also I told him, so this is very difficult. He said, yes, this is very difficult indeed.
If it wasn’t difficult, then all beings will be enlightened already. It’s a It’s like a snowball, yes. Sounds like. Very difficult. Yeah.
So then but then he said that so ordinary enemies, worldly enemies, they are not like this. If we befriend them, if we are in harmony with them, if we help them, then they will turn out to like us, and they will turn to be our friends. So then now we’re going to the second main topic of reflecting on the shortcomings of afflictions. It had a it had a it has a three topics. Topics.
Now we’re going to the second one, which is it is not it is unreasonable to cultivate tolerance for the afflictions. And then this topic has two parts to it, and the first part is reflecting on how they harm the mind, and the second part reflecting on how they harm the body. And then Geshe-la says also, again, it is it is not reasonable to to tolerate the afflictions or to be patient with them because or to cultivate patience towards them because they besides harming our mind and our body, they don’t bring us any benefit at all. Now and then we’re going to the first topic, which is reflecting on how they harm the mind, and that is mentioned, and we go straight into verse number thirty four, which reads, while in cyclic existence, how can I be joyful and unafraid if in my heart I readily prepare a place for this incessant enemy of long duration, the sole cause for the increase of all that harms me? Geshe-la explained it to me in different words in Tibetan, but it’s basically it’s basically the same as in English.
And Geshe-la said that there is no happiness comes out of this afflictive emotions. There is a no no happiness can come out of this afflictive emotions. So then again, Geshe-la was explaining to me the commentary, the meaning of the commentary. And again, the commentary is saying, this how to say this continuous, how to say, this cause, this only cause that gives this great increase in all these collections of harms, which are all these all these sufferings, which are this this this which are these enemies of ours that, how do you say, that afflict us continuously from beginningless time, which are these afflicted emotions, which are incomparable in terms of of of how much harm they can cause us. There is nothing that can can cause us more more suffering than than than them.
In this sense, they are they are incomparable or unique. Incomparable, isn’t it? Incomparable is better. So that how to say, one one how to say, places them and and and supports them in in in one’s in one’s heart and one’s what what is in Tibetan is is at heart, but it could be heart or mind in in English. It goes both ways.
So in one’s heart. And then so how can so having having them placed in in one’s heart, one cannot destroy the cyclic existence and one and how can one how could one, let’s say, be happy about about it. Then there is no place not not having any place for happiness, then one has to to exert oneself to destroy this afflictive emotions and conceptions. Does that make sense? They they are something.
They they they call they are they are this unique. They are they are this incomparable cause that brings great increase in our suffering they are this this afflictive emotions. The afflictive emotions, they are this incomparable unique cause of of of an amazing increase in the amount of suffering that we experience for such and and beginning from beginningless time, you know, this it’s defective emotions. It’s Yeah. They are they are the causes.
Loss. Loss. This one. This one. Okay.
So then so then that we go into the second topic, which is reflecting on how they harm the body. And we’re going to verse thirty five, which reads, and and how shall I ever have happiness if in the net of attachment within my mind, there dwell the guardians of the prison of cyclic existence. These disturbing conceptions that become my butchers and tormentors in hell. So so, again, Geshe-la was explaining to me the meaning of of the sentence. But, again, when we translate into English, it it turns out to be the same.
So all the all that’s basically Geshe-la added is that while we have this net of attachment, this net this all this net of disturbing emotions in our hearts, then we will we will only experience the sufferings sufferings of hell, the suffering of the hungry ghosts and suffering of animals and so forth. And it will come no happiness will come out of it. This then so then commentary goes on to say, this afflicted emotions and conceptions. They do not, how to say, bestow on us any freedom from suffering from cyclic existence. I’m sorry, from cyclic existence.
They are like this this guardians of of the prison of Samsāra, cyclic existence. Again, they are like and they how to say? They they how to say? They they throw us or toss us away into this pits of hell and so forth. So then the commentary goes on to say, then then all the the the lower realms and and the higher rebirths of human states and the god realms.
How to say? This afflicted emotions, are the this executioner of beings attached to these states. This this afflicted emotions, if one if one, how to say, let’s them be, let this this this this this net of attachment abide in in one’s mind, then how do you say, by then one how say, when one will act in an inappropriate way, acting in inappropriate ways. And, again, I was explaining this meaning the meaning is when when we’re engaging on non virtuous activities. And then one will will find no opportunity whatsoever for for happiness.
And, again, there will be no no place there will be no there will be no place whatsoever. There will be no place left for for mental mental and physical happiness. Does that make sense? Okay. Yeah.