Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. A soldier who endures wounds for a trivial cause wears the scars like trophies — so why should a practitioner shrink from hardship when fighting enemies responsible for all suffering since beginningless time? That image from verse 39 anchors this 70.5-minute commentary by Geshe Pema Tsering, working through a classical Tibetan analysis of Śāntideva’s Way of the Bodhisattva. Over verses 36–40, Geshe-la builds the case for treating afflictive emotions as enemies deserving fiercer resolve than any worldly foe, then lays out three ways to counter them: prevention, in-the-moment recognition, and root eradication through realizing selflessness. He closes by asking why practitioners readily bear hardship for money yet hesitate before the path to enlightenment — the answer, he argues, is afflicted doubt born of ignorance. A Q&A follows.
File metadata (for organising)
File: 2005 12 13 Bodhisattvas Way of Life.mp3
UUID: 07fd64c3-8e92-4976-bed4-6b8a4ad16d3d
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life 2005 Mar -2007 (Geshe Pema Tsering)
Date: 2005-12-13
Recorded at: Buddha House Adelaide
Duration: 70.5 minutes
Words: ~4,023
So then, Geshe-la is saying we should we should give rise to a good motivation. Then whatever activities we engage in the results that follows those those activities, it depends on the motivation that we have given rise to before we engage in this activity. So if we have a vast motivation, then we were going to experience vast results and correspondingly with motivation, we have small results. So the motivation that we have to give the best motivation to give rise to is the motivation of the mind of enlightenment. So in order to bring all sentient beings to the state of enlightenment, then oneself must achieve enlightenment.
And in order to achieve that goal, we are now going to engage in the in the study of this commentary by Gyaltsab Je on the Way of the Bodhisattva. And then we we study and reflect and meditate this text for the sake of achieving the goal of enlightenment for the sake of all. So then we are now in the third division of the topic, which reads, it isn’t reasonable to feel weary, I’d say, of the hardships involved in abandoning the afflictions. And this third topic reads, developing the strength of mind in order to destroy them. And again, I’m saying that in order to destroy these afflictive emotions and conceptions, we must engage a lot of we we we are going to face a lot of hardships and difficulties in order to destroy them.
So again, I say it is necessary that we develop a strong intent and and, let’s say, courage, to develop this this great courage in order to confront them and destroy them. No. So then we get into the verse root verse number thirty six, which reads, therefore, as long as this enemy is not slain with certainty before my very eyes, I shall never give up exerting myself towards that end. Having become angry at someone who caused only slight and short lived harm, self important people will not sleep until their enemy is overcome. And was explaining, example, if if when we are robbed by someone, that’s just a a a very small harm that this someone is causing us, and we get we get angry, and we engage in all sorts of of negativities and fightings and arguments because of that.
Now in order to defeat and destroy the things that emotions which are a much greater, how to say, harmful thing because the afflictive emotions are the cause of all the suffering that we have experienced since beginningless time. So they are much more harmful than a robber, for example. So then the how do you say? I lost track. So then, Geshe-la is saying, for for example, the example was, if someone calls us a thief or a robber, then we we engage in all sorts of begrudging and thinking over and and and how to retribute, and we get angry, and we engage in in arguments and fights with the person who called us a robber.
And then Gela is saying that this is absolutely unnecessary. We do not need to do that. Now on the other hand, when when we are dealing with such great harm that is caused by by the afflicted emotions, when we are dealing with the afflictive emotions, then with the afflictive emotions, then, yes, we should we should definitely see them as as as the enemy and then then fight them in order to destroy them as opposed to worldly worldly worldly enemies or or worldly beings who harm us. So then the the commentary — Geshe-la explained the commentary, he’s saying Geshe-la is saying that this the afflictive emotions will give rise to all sorts of of of undesirable things or undesirable experiences, then as long as as long as as long as we cannot directly and totally destroy them, then we should without abandoning effort and applying the antidotes to destroying them for even a single moment, should keep on taking every opportunity we have, every chance we have to harm them, to harm these afflictive emotions. So then the the commentary goes on to explain that if from a worldly point of view, the worldly worldly, how do you say, harmful being for when for even a little moment, he says something harsh to us, then because of of this one little moment that he said this is harsh he used this harsh speech towards us, then we get we get we harbor a lot of anger and we we hold a grudge towards this person, very big grudge.
And when when these proud people, people who are very proud and arrogant, they do that. And and as long as this enemy of theirs, this person who who who spoke harshly towards them, this is not destroyed, they won’t they won’t even be able to sleep. They won’t even stop to sleep. So so if Geshe-la is saying worldly beings, do that. Very, very arrogant and proud people, they do that.
So that’s not alright because it’s it’s it’s for a very, how do you say, petty petty reason that these arrogant people do so. Now on the other hand, when we are talking about the afflictive emotions, then that and that’s exactly the way we should we should act towards afflictive emotions, then we should we should harbor a grudge towards them, and we apply antidotes and fight them without even stopping to sleep. This one. Yeah. So then we go into another topic now of of the commentary, which reads, it is unreasonable to feel weary of the hardships involved in abandoning the afflictions.
This topic has three parts to it. And the first part is what Geshe-la was explaining now, is it reads, taking up arms capable of destroying the afflictions and not feeling weary about the hardships that come with that. So I’m gonna briefly explain that while we are engaging in fighting the the afflicted emotions and conceptions, then we are going to experience experience a lot of difficulties and and hardships, and we are going to be sad and and so forth. But we should we should bear all these hardships with patience and not give in to the thought that, oh, this this afflictive emotions are very difficult to to destroy, and I’m not up to the task and so forth. We should not give in to this sort of thoughts.
So then now the second part of this topic reads the benefits of being diligent in destroying the afflictions. Then again, the benefits of of being able to destroy the afflictions. If one is able to destroy the afflictions, then one will will be able I say, if one if one puts effort in destroying afflictions, one will will destroy them. And then having destroyed afflictions, then one will cease one one one will will stop experiencing suffering. So those are the main advantages of destroying them.
This one? Then the third part of this topic reads then that being so, it is reasonable to be diligent in the activities or in the practices for destroying the afflictions. Then if one if and then Geshe-la briefly explain in respect with respect to the previous topic, if if having gone for the benefits of destroying the afflictions, if suffering will be defeated, arrested, and so forth, then then, of course, it is it is reasonable to to put effort in destroying the afflictive emotional conceptions. So then the first of these topics, which is taking up arms capable of destroying afflictive emotions and not feeling weary about hardships that come with that. So is is mentioning.
And then we go into the root verse number thirty seven, which reads, and if while engaged in violent battle, the vigorous desire to conquer those whose disturbing conceptions will naturally bring them suffering, at death. Men disregard the pain of being pierced by spears and arrows and will not withdraw until the day is won. So Gela briefly explained that just as when people engage in a war for the sake of obtaining a certain profit, then people will will use guns and will beat each other and will go through all sorts of harm and hurts and will be wounded and so forth. They will go through all sorts of hardships and difficulties in order to obtain that profit that is involved winning this war and and defeating the enemy. So Gela says, in this way, we should fight the afflictive emotions.
We should engage in battle with the with the afflictive emotions in this this way, with this fierceness. Okay. One. Then we read the next verse, which is verse thirty eight, which reads, then what need to mention that I that I should not be faint hearted and slothful, even if I am caused many hundreds of sufferings, when now I strive to definitely overcome my natural enemies, these disturbing conceptions, which are the constant source of my misery. And Gela briefly explains the two verses.
So the first verse is talking about an ordinary enemy with whom we engage in in battle and we we we bear all sorts of of of sufferings in order to to obtain this this ordinary profit or worldly profit, which is which is meaningless, which which has very little meaning has very little meanings. And and and then with regards to to the afflictive emotions, which is which is a very great enemy, I mean, destroying them is is extremely meaningful because destroying them is accomplishing lasting happiness. Then certainly, when we’re engaging in battle with the afflictive emotions, we should definitely bear all sorts of difficulties, sufferings, hardships in order to defeat them. Okay? So then we went for the commentary, and again, I was in the commentary and again I was saying that the commentary is the same as what he has explained before.
So if if ordinary people engage in all sorts of bear all sorts of sufferings and hardships just for the sake of an ordinary goal. So no need to mention. There’s no need to mention that in order to destroy the afflicted emotions, which are the source of all suffering that we experience, and we should also bear all sorts of hardships like a cold and and heat and and thirst and so forth in order to destroy them. And Geshe-la is saying that if we do not make effort in destroying the afflictive emotions, even though we are going to experience a lot of suffering, a lot of hardships, a lot of difficulties while engaging this in this in this battle. And if we if we do not make effort even in face of these hardships, then we will not be able to to destroy them, to actually destroy them.
So then so then and then whilst engaging in this destroying the feelings of emotions, we should not give in being having been intimidated by by them. We should not give in to, how to say, to to a disheartened state of mind or or to weariness. We should we should not give in to to to a weary attitude. So can I say even in ordinary in in ordinary activities, in ordinary works, if we are disheartened, if we have this is disheartened a a good word for that? Do you everybody understand?
Yes. Good. So if if if are disheartened, then we won’t be able to to do a good job or or to accomplish the the activity, the the the work at hand. So then then with respect to the afflictive emotions, and we should know we should know we should rely on on a on a on a a happy state of mind in order to be able to to destroy them. We should know the the shortcomings of the afflictive emotions, and we should know and we should we should put effort in destroying them, knowing the benefits of being able to destroy them and so forth, and not giving in to to to weariness or to to this disheartened or not not not getting not being disheartened by the difficulties that we find.
So then, again, it’s very difficult because as long as we are not able to realize selflessness, then we won’t be able to eradicate the afflictive emotions completely. So then but then and then still we should again, say, still we should we should prepare ourselves and and and get ready mentally to deal with with with the afflictive emotions when they arise, for example. So again, I say, for example, when when anger comes about, then we should we should watch out for it and and know that there are there are faults to it, and we should try to apply the antidotes to anger. And the same goes for attachment and and hatred and so forth. And then we should we should be prepared to deal with them and to apply the antidotes to these afflictive emotions and conceptions.
So then so then so, again, previously, he was saying that we should we should be ready and prepared to to avoid, I’m just saying, being overcome by afflictive emotions. But if we are overcome by, for example, if we are overcome by anger, for example, then we should we should we should recognize that we are being overcome by it. We should understand that we’re being overcome by it, that it is bad, and then we should we should try to arrest it, to to put an end to it. And then so, again, I was saying what one of the ways that we can we can do that is to think of something else, give rise to an another mind, bring about another mind. Bring about another thought.
Think of something else. Yeah. So then the the explains that there are three ways to to stop, to arrest the afflictive emotions. So one of them is being prepared in order not to let them arise. This is one way to stop them.
Then another way is if after they if they have a reason within us within ourselves, then we should recognize that we are being overcome by them and then stop them. And the third way is, how do you say, is destroying them or getting rid rid of them by by the source, which is ignorance. And then in order to to to get rid of the afflictive emotions completely, we must get rid of ignorance, which we can only do realizing when we realize emptiness or selflessness. So there are three ways to stop afflictive emotions. This line.
Selflessness. Then we go to to another topic of the commentary, which reads the benefits of being diligent in destroying the afflictions. This topic has, again, has three parts to it. And then the first part reads, it is reasonable to bear hardships as such efforts are the causes for the excellences that fulfill one’s own welfare. And Gela briefly explains that since they are the causes of the fulfillment of one’s own welfare, Gela explains this is referring to individual liberation — to our hardship.
So if if they are the causes of the liberation of one’s liberation, then it is all right to withstand with all sorts of hardships for that purpose. Then the second topic is, it is reasonable to bear hardships as such efforts are the causes for the excellences that fulfill the welfare of others. Then again, the fulfillment of the welfare of others refers to the achievement of enlightenment. So they are also the causes of one’s being able to achieve enlightenment for the sake of benefiting others. So again, if they are the causes of liberation and if the abandonment of afflictive emotions is the cause of liberation, they are the causes of of enlightenment, then it is alright to to bear all sorts of hardships for the sake of these purposes.
And then the third topic, which the reasons it is necessary to work to bring to completion the pledges one has made in the past. And then Gela explains that one having promised to achieve enlightenment for the sake of all sentient beings, then it is, again, it is reasonable to engage in all sorts of hardships for the sake of accomplishing and bringing to fruition this promise one one has made. So then the first topic is mentioned, which is it is reasonable to bear hardships as such efforts are the causes of for the excellences that fulfill one’s own welfare. And then we read verse thirty nine, which reads, if even scars inflicted by meaningless enemies are worn upon the body like ornaments, then why is suffering a cause of harm to me while impeccably striving to fulfill the great purpose? So again, I briefly explains that out of of a meaningless purpose, one one engages in in fights and wars, and and then one gets wounds and scars and so forth.
And then one probably exhibits this this how how do you call them? The scars. Yeah. There is a pardon? Like a trophy.
Yes. Like trophies. And shows shows off, isn’t it? Show shows them off like like trophies for such meaningless purpose. Then then, how do you say, while whilst engaging, fighting the afflictive emotions, and we we experience all sorts of suffering and and diseases and and and hurts and so forth and wounds and so forth, then for for such a great purpose, then, of course, one should bear all these hardships for such a great purpose because destroying the afflictive emotions is is going to bring lasting happiness.
Is it going to bring liberation and enlightenment and so forth? So one should not — Gela explains that one should not see these hardships and sufferings that one experiences whilst trying to destroy the afflictive emotions, engaging in battle with the afflictive emotions, as harms, as harmful — all these diseases and so forth. They are actually beneficial because they these hardships that we are engaging in is for the sake of of liberation and enlightenment, is for the sake of lasting happiness. So this hardship should be seen not as harmful, but as beneficial. Then this one.
So then so then we go for the we went for the commentary, and the commentary is saying that, again, people wear, how to say, scars as as as ornaments, and they they show off these these scars, and they tell people, oh, I got this wound at that time or at this time just for the sake of meaningless for meaningless reasons, they do this sort of stuff. Now whilst whilst the text text goes on to say, whilst try to accomplish the great purpose of enlightenment itself, then one should one should bear all all sorts of hardships and and sufferings and and and not see them as as not see these hardships and sufferings as as harm. One should we should understand understand them to be to to be only kind of beneficial. Is that I want you to understand them to be beneficial only. This one.
This one. Then we go to the second of those topics, which is it is reasonable to bear hardships as such efforts are the causes for the excellences that fulfill the welfare of others. This topic is is quoted, and then we go into root verse number forty, which reads, if fishermen, hunters and farmers, thinking merely of their own livelihood, endure the sufferings of heat and cold and so forth. Why am I not patient for the sake of of the world’s joy? And Gela briefly explains that in order to obtain fish or in order to obtain the to get their hunt or in order to to to to get their harvest and then all these ordinary people in order to get food for themselves and for this this purpose alone, they endure all sorts of suffering.
Then why why shouldn’t they bear all sorts of suffering? Why shouldn’t one bear suffering whilst one is engaging while whilst one is trying to accomplish enlightenment for the sake of all sentient beings? Of course, one should, Gela says. And then we we went through the commentary, and then the commentary, this explains what was already said in the verse. It says, so fishers fishermen kill fish for the sake of their livelihood.
Again, hunters and local butchers and then farmers, they they get their livelihood from the fields and the forest and so forth. And, again, this explains that also tradesmen and and and and and factory laborers and so forth. We all engage in all sorts of hardships thinking only of gaining our livelihoods for this life. Then if we do so for for for this life alone, for the sake of the livelihood of this life alone, then why should we not bear hardships whilst trying to, I say, accomplish entirely the the happiness and welfare of of all sentient beings without exception. Of course, we should again, again, said, of course, we should we should bear all these hardships for this purpose.
So then Gela is saying that we ourselves, in order to obtain food and money, and we we engage in all sorts of we go for all for all sorts of of of hard work, and we go to work tomorrow in in order to get money and and and food. And then we we go for all sorts of hardships for for the this purposes these small purposes alone. So then Okay. So then he’s asking, don’t we, how do say, think over and over again and and and and and go work hard thinking of the food that we’re going to that we need to eat tomorrow or the money that we need to earn tomorrow and so forth. Don’t we do that?
Don’t we engage in also a source of we don’t we put so much effort in in thinking of tomorrow, the food, and the money, and so forth in the in the work. Don’t we do that every day? Asks you. So then why why do we do that? I’m gonna say it’s because we we like money.
Then in order to obtain money, we go through all sorts of hardships. But then we don’t do that whilst we’re trying to to achieve enlightenment because because we how do you say? The hardships involved. So because we — Geshe-la is asking — isn’t it that we are able to stand the hardships that we stand for the sake of earning money, but we are not able to stand these hardships in order to achieve enlightenment. Gela is asking, isn’t that so?
So then why is that? Why is that? Because because we cannot comprehend or directly perceive enlightenment as we as we comprehend and as we understand that we are going to earn the money as we we can perceive the money directly. We cannot comprehend or directly perceive enlightenment in in the same way. We cannot directly realize enlightenment for our sense powers.
We have to rely and believe on on the scriptures. So then why why is it why is it that we do not stand the hardships because to towards enlightenment? The last thing is because it’s because of doubt, one of the six main afflictive emotions, which is called doubt. So because of doubt, we we cannot develop any certainty about enlightenment, and we think if is is there an enlightenment or not? We we’re not sure.
Because of that, we do not move forward into hardships. So then this afflicted doubt, the main thing that I’m the principal thing is that this afflicted doubt arises out of out of ignorance, which is which is a all of the six afflicted emotions, one of them is ignorance, and this is the main one from which all the others come about arise. So we stop here today. Now for questions.