Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Opening the new teaching term with a classical verse — “not to do any evil, to cultivate virtues, to subdue one’s mind” — Geshe Pema Tsering walks through the ten non-virtues in concrete detail: three of body (killing, stealing, sexual misconduct), four of speech (lying, divisive speech, harsh speech, gossip), and three of mind (covetousness, harmful intent, wrong view). In this 67-minute commentary, he then resumes Śāntideva’s text at verses 41–43, tackling a sharp doctrinal puzzle: was it crazy to vow to liberate all beings while still enslaved by one’s own afflictions? Geshe Pema Tsering argues the paradox resolves by recognizing that strong aversion toward the three root afflictions — attachment, anger, and ignorance — functions like a grudge but is the very tool that destroys them. The session closes on an uncompromising image: better to be burned alive than to bow to those inner enemies.
File metadata (for organising)
File: 2006 01 24 Bodhisattvas Way of Life.mp3
UUID: 93e262f5-a953-4a58-9f93-e5dae2bfe830
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life 2005 Mar -2007 (Geshe Pema Tsering)
Date: 2006-01-24
Recorded at: Buddha House Adelaide
Duration: 66.7 minutes
Words: ~4,257
Is it everybody can hear? Okay. So then Geshe-la is quoting a verse from the sutras to start the new year. And the verse reads, not to do any evil whatsoever, to cultivate virtues and everything that is admirable, to fully purify or subdue one’s mind. This is the teaching of the Buddha.
So then so then was explained the meaning of the first word. In Tibetan, it can be translated from a literary language into a colloquial language. But in English, it will will come just the same and not to do any evil, not to engage in any negative deeds whatsoever. And so then Geshe-la is saying that this is the new year. We’re starting the term of the teachings in Buddha house.
We’re starting today. So this is the new year, the new term. And so we should start the new year with this motivation that that thinking that we are not going to engage in any negativity, in any non virtuous deed. We are going only to cultivate virtues towards this towards liberation and enlightenment for the sake of benefiting all. So then what are these negativities?
Negativities refer negativities here refers to the ten non virtues. So we should Geshe-la says that we should avoid the ten non virtues as much as we as much as we are able. And if there are if if we have any non virtuous deed in our continuum, if we have been practicing, we should make an effort to to diminish them and to eradicate them. So then again, is explaining that those negativities, those ten non virtues, which are the three non virtues of of body, four non virtues of speech, and three non virtues of mind, those ten non virtues, we should abandon. So then, again, these ten non virtues, the three non virtues of body are killing, stealing, and sexual misconduct.
The four non virtues of speech, lying, divided speech, harsh speech and gossiping. And the three non virtues of mind are covetousness, harmful intents, and wrong views. So if we engage in any of of these non virtuous activities, then we are doing engaging a negativity, what is referred to in the versus negativity. So then that’s those are the negativities. Those are the the numbers that we have to avoid.
So then, usually, we we do not look or we do not see or we do not, how to say, analyze beforehand what is it, what actions are we engaging in physical actions and or verbal actions or or mental actions? We do not we do not look. We do not see what what we are doing. So then the usual, Geshe-la says that we while whilst we do not look at the activities we are engaging in. So and and what are these negativities of body, for example, that we do not observe.
So for example, killing killing a human being is is the is the worst killing that could ever take place. But then killing animals and all other even even insects, all other sentient beings killing any sentient being is is posited in the category of of killing, is posited as killing. So and then also stealing. Anytime we take what is not given, the vow is not to take what is not given. So anytime we steal something and and then sexual misconduct, anytime we engage in in adultery or or whatever.
Then the other thing is, we usually we do not observe. We do not We do not look at the actions we are engaging in. And whatever whatever it is that we are we are doing, we just keep on doing without without taking any heed of what we are doing. Again so, again, the the four non-virtues of speech, which are lying, which is to say something that is untrue, divisive speech, which is to to make to people who are in harmony to to cause them to be in disharmony to people who are friends to to stop being friends. Harsh speech, which is to say to use, how to say, harsh harsh words, hard words that offend others, and gossiping, which is senseless, senseless talking.
So again, we do not investigate beforehand if we are engaging these actions or not. We we again, we heedlessly. We just do whatever whatever it is that we are doing. So then again and again, of of the three non virtues of of mind, the three mental non virtues, covetousness, which is that mind that wishes to have to that others possessions. So whatever it is, if it is some some food in the mind that wants to have the food that someone else has or the clothing that someone else has, the mind should get attached to that or whatever possession someone else has and that mind that gets attached attached to it and wants to and wants to possess it for itself.
Then the other non virtuous deed of mental non virtuous deed is harmful intent, is the mind that wishes to cause harm on onto others. And and the third non virtue mental non virtue is wrong views, which is the mind that does not believe in the Three Jewels, in the Buddha, the Dharma, and the Sangha. And mainly, Geshe-la explains the main non-virtue mental non virtue is the mind that does not believe in in karma, the law of cause and effect. For example, the mind that does not believe that out of virtuous deeds, happiness will ensue, and out of non virtuous deeds, suffering will ensue. The mind that does not believe that is a mind engaging in a wrong view. So then, again, those three non virtues of of body, those three non virtues of mind, and those four non virtues of speech, those are the ten non virtues.
And and those are the negativities referred to in the in the in the verse that was stated before, and those are the negatives that we have to avoid. And then the second line of the verse which states to to cultivate virtues and everything that is admirable. So when the when the text refers to virtues, what is what is exactly referring to? It’s referring virtues are are actually the abandonment of the ten non virtues. Abandoning the ten non virtues one automatically accomplishes what is virtues, the ten virtues.
So if one not if one does not engage in sexual misconduct, you know, adultery and so forth, then automatically one is is engaging in the virtue, which is the negation of sexual misconduct, which is avoidance of sexual misconduct. If one does not engage in killing, then, again, one is engaging the in the virtue deed in virtuous deed, which is the avoidance of killing. And then the the the third line of the verse, which says, and to fully purify or one’s mind or to to fully subdue one’s mind. What is what is it referring to? Again, Geshe-la explains that in order to accomplish the ten virtues and to avoid the ten non virtues, what what what needs to be done is to is to protect one’s mind.
It’s through by protecting and by watching over one’s actions of body and one’s one’s action of speech and watching over one’s thoughts that we can accomplish avoiding the ten non-virtues and and practicing the ten virtues. Then, as Geshe-la explains, every action of body and every action of speech originates originates in the mind. So according to following our thoughts, then our actions of speech and body will will follow. So so then the main thing we have to do is to protect our minds. So then again, actions our all our actions of body and speech follow our thoughts, follow our minds.
So if we are thinking of of killing, then invariably our actions of body will will will be led into killing. And so in the same vein, if we are able to to subdue our minds and to keep them, to keep our minds well, then those actions will not arise and we’ll be able to to engage in in virtuous deeds. So then the then the last the last line of the verse, which says this is the teaching of the Buddha, is just saying that so that protecting protecting one’s mind, one avoids the ten non virtues or the three non virtues of body, the three non virtues of mind, and and the four non virtues of speech. And one accomplishes all virtues. And this this is as the Buddha said, this is my teaching.
This is Buddha referred to himself. This is my teaching. So why do we need to abandon, to avoid the ten non-virtues? Geshe-la says, because all suffering will follow the practice of the ten non-virtues. And why do we need to accomplish the ten virtues?
Because every happiness will follow the ten virtues. So that’s why the Buddha said that. He thought that. So then we also need to engage in these practices because we do not want any suffering, then we must avoid the ten non-virtues because we wish happiness for ourselves, and we must engage in the ten virtues. So then if we want in order to to bring these virtuous deeds to perfection, to perfection, then we must attain the state of enlightenment or attain the enlightenment of a Buddha.
There is only only an enlightened being can bring this virtuous deeds to perfection. So then Geshe-la is instructing us now in that we must give rise to a proper good motivation, thinking about why we are going to avoid the ten non-virtues, and why we are going to try to accomplish all virtues and everything that is excellent in order to attain enlightenment. So in order to attain enlightenment, I’m going to avoid the ten non-virtues, and I’m going to practice all the ten virtues and and try to accomplish everything that is excellent according to just as it was taught in the verse. And and thinking in this way, we must give rise to a proper motivation. Then we should meditate now that so we meditate that with we think, now I will in this life, will never again engage in any of the ten non virtues.
I will abandon all the ten non virtues, and may I achieve then may I achieve the enlightenment of a Buddha in order to be able to accomplish the welfare not only of myself, but the welfare of all others. So then, again, I say that we should we should think always from now until until we die, we should always think now I’m going to abandon the ten non-virtues. And we should never give in to the thoughts that we are not able to abandon the ten non-virtues. We should always persist in nurturing this intent of abandoning the ten non-virtues. So then we should think again that I’m going to abandon all the ten non-virtues, just like oneself, there were others who have abandoned the ten non-virtues.
There were Buddhas, there were Bodhisattvas. There were Arhats who have abandoned the non-virtues. So just like them, I am also going to abandon the non-virtues. And and like this, may I be able to to attain enlightenment for the sake of all. Oh, yeah.
Now we we meditate a bit in this manner. Yeah. So now we we meditate. Okay? Yeah.
On the Bodhisattva Way of Life. We stopped last year on the on the third division of a topic, which is called the benefits of being diligent in destroying the afflictions. This third topic is called the reasons it is necessary to work to bring to completion the pledges one has made in the past. So these pledges, Geshe-la explained briefly, these pledges are the pledges of the promises one has made to achieving enlightenment, full enlightenment for the sake of all sentient beings. And then some people might think that one one has taken the vow, has made the vow to destroy or to eradicate others’ mental continuums of afflictions, of afflictive conceptions and emotions.
And then so that will not and and then because of that, it is not alright for for us to get rid of of the afflictions of our own mental continuum. Because if we do that, then we will achieve, we will fall into into the state of of peace, of, of the peace of an arhat. So, again, I was explaining that, some people think that if in order to be able to attain enlightenment, one must not purify oneself of the afflictive conceptions. Because if one does that, one will fall into the state of liberation of an arhat, and one will not accomplish the full enlightenment in order to benefit all of the. So that being said, we’re going to get into the root verse number forty one.
So then we we read now. I’m gonna read to you the this root verse number forty one in the first half of root verse number forty two of the Bodhisattva Way of Life, it reads, when I promised to liberate all beings who dwell in the ten directions as far as the ends of space from their disturbing conceptions, I myself was not yet freed from my disturbing conceptions. Thus, unaware of even my own capacity, was it not somewhat crazy to have spoken like So then the again, I was reading for the commentary. And the commentary goes on it it just elaborates a little bit on the verse itself. It just says, so, again, one has given rise to that mind of enlightenment, which which wishes to free all sentient beings that from all the beings that dwell in the ten directions that reach to the end of space in the ten directions.
The wish to free all of them from this afflictive emotions, and one gives rise to this mind, and one makes a promise. And and by the time one made this promise, one oneself was not free from this afflictive emotion. So let alone the purpose of others, one is not able to to to, how to say, to complete the purpose of oneself, one is not able, how to say, being being totally overwhelmed, overpowered by these afflictive emotions, then one is not able, how do you say, to to free all others, not only oneself, but let alone all other sentient beings, one is not able to free oneself from these afflictive emotions. So was wasn’t it a mad, a crazy thing to say or to promise at at such a time? So then the text says the text reads, so why the text says it was not crazy to say something like that at that time.
So why why was it not crazy of oneself to have promised that? Because if one oneself being bound in cyclic existence, in Samsāra, one will not be able to bring to perfection the welfare of others. So one must strive, one must, one must put effort in destroying one’s afflictive emotions and conceptions? So then, again, the main afflictive emotions or conceptions are the three poisons or referred to as the three poisons, so which is attachment, anger, and ignorance. So those are the three main afflictive emotions and conceptions from which all others arise.
So then right before we started the teaching, when Geshe-la was giving a talk on the motivation, and he quoted the verse that talk about the negativities. And Geshe-la was explaining about the ten non-virtues. He’s explaining now that these ten non-virtues are included in these three root afflictions or afflictive conceptions. It is from these three root afflictive emotions and conceptions that the ten non-virtues come about. Get into another topic of the commentary, which reads it is reasonable to be diligent in the practice of destroying the afflictions.
And Geshe-la is explaining. So there’s one word which is usually translated as to be reasonable. And Geshe-la is explaining, so what is meant here is that it is it is alright to to to go through all sorts of hardships. It is alright to to put great effort in destroying these afflicted emotions and conceptions. So then this topic, which is it is reasonable to be diligent in the practice of destroying the afflictions, has two parts to it.
So the first part reads, one should make efforts in the antidotes to the afflictions, in applying the antidotes to the afflictions. And the second topic reads, one should make effort so that one doesn’t come under the power of the afflictions at any time. Okay? So then as for the first of these two topics, which reads one should make effort in applying the antidotes to the afflictions, the text goes on to quote the root verse, the next root verse, which is the second half of root verse forty two and the first half of root verse forty three. And they read, yet as this is so, I must never withdraw from vanquishing my disturbing conceptions.
And to do this will be my sole obsession. Holding a strong grudge, I shall meet them in battle. So Geshe-la is saying that whenever attachment or anger arise, then we will we we should immediately how to say? Never never giving giving how to say? Never never running away from them.
We should meet them, how do you say? Yeah. Head on in battle. Yes. This one.
So then what Gela was explaining the commentary. Now in the commentary, according to Geshe-la’s explanation, he said that it is appropriate to abandon the afflictive emotions. And, therefore, we should we should at all times, we should never turn our thoughts, our intentions and our actions, our conduct away from destroying them, from destroying these afflictive emotions and conceptions.
Then Geshe-la went on to explain the second part of the commentary. It says, so one oneself understanding and holding on to the antidotes for the afflictive conceptions and emotions. So one relying on them, one understanding, for example, as Geshe-la gave the example, if one understands that killing killing is bad, and I should never I should not engage in killing, and one with a certain strong aversion, with a certain strong determination against this negative thought or conception, then one, again, engages and goes goes straight on to fight with these negativities.
So then the commentary goes on to say that some people Okay. So, this is because because we we get attached. We attach ourselves. I mean, we get attached to the antidotes to the afflictive emotions, and we create create some aversion to the to the objects of abandonment, which are the afflicted emotions themselves. So, that mind that is attached to the antidotes and it has aversion towards afflictive emotions is also an afflicted mind, and it is also to be abandoned.
One must one might think this way. And then we we follow straight into the next verse, which is going to explain this to us. Then so then Gela is explaining one thing that I didn’t understand because of the Tibetan words. So it says, in the verse, it was the the previous verse was was was saying, holding a strong grudge shall meet them in battle. So the the word for holding a grudge.
So, again, I was saying, so this mind which is holding a grudge against the afflictive emotions is an afflicted mind because holding holding a grudge is an affliction. So it’s like if if someone has hurt or has hurt ourselves, and then we say, well, this person has hurt me. I don’t like him, you know, I must avoid. I must hurt him back or so so forth. This mind is a non-virtuous mind.
It’s an afflicted mind. But the mind and then some some people might think that this this this mind that holds a grudge towards afflictive emotions and says, oh, anger. Anger is bad. You know? It has it has brought me suffering, and I must avoid anger, and I must destroy anger.
So that mind that that holds a grudge towards anger, some people might think that’s that’s also an affected mind, and that also must be abandoned. Some people might think in that way. Right? And then the root verse goes on to say, yet disturbing conceptions such as these destroy disturbing conceptions, and for the time being are not to be abandoned. And then Geshe-la explained exactly that — that mind that holds a grudge towards afflictive emotions will actually destroy afflictive emotions.
So it is all right to hold a grudge towards afflictive emotions. Then, that mind holds a grudge towards afflictive emotions. It’s it only destroys afflictive emotions. So then that mind, that’s holding a grudge to afflictive emotions. It’s alright to meditate on, and we should meditate on that.
Now, the mind that holds a grudge toward other sentient beings and wants and wishes them harm, then that mind, we should definitely abandon, and we should definitely not meditate on that one. And then, again, I was explaining the the commentary on the verse, which says again that that mind that grasps at the antidotes to the afflictive emotions and and that that mind that that holds a grudge towards the the objects of abandonment, are the afflictive emotions and conceptions. Again, that mind that has such an aspect and and appears like an afflictive emotion, that mind in effect is the only way to destroy the afflictive emotions. So that mind, which holds aversion to the afflictive emotions, even though it has this aspect of afflictive emotion, is the only way to destroy them, we should meditate on them, Geshe-la says. We should we should meditate on this mind that holds a grudge towards afflictive emotions.
And again, I said, we should not meditate on the mind that holds a grudge towards all the sentient beings. We should abandon that mind. So then so then the commentary goes on to say to explain that after after according to according to some commentary, some later commentaries, commentaries, after one has exhausted or completely destroyed the objects of abandonment, which are afflictive emotions and conceptions, one does not need to hold on to hold that grudge against the emotions anymore, and then one can let go of that. Okay? So then we go to the second topic of those two, which reads that one should make efforts so that one does does not come under the power of the afflictive emotions and conceptions at any time.
So then some people some people might think that because in whilst abandoning the afflictive emotions, one one goes through hundreds and hundreds of innumerable, limitless suffering. One goes through all sorts of hardships whilst one is trying to abandon afflictive emotions. So wouldn’t it be just alright instead just to follow them if one gets angry and then one just fight, if one has a desire, then one just follow the desire. Wouldn’t it be wouldn’t it be better just to follow them? And then we’ll go into the next root verse.
So this is how we all think. We all act like this. So we we all think, oh, the negative emotions bring us suffering. They are no good. And then anger is bad, and one should not fight.
But then when one gets angry, then one immediately starts fighting, and and one doesn’t think about going through any hardships in order to to stop it or to avoid them and so forth. This is just the way we all usually usually go about it. So then the the root verse reads, it would be better for me to be burned, to have my head cut off, or to be killed, rather than ever bowing down to those ever present disturbing conceptions. And then is is explaining, so all this being burned or being killed of of or having one’s head cut off, there there are harms Okay. There are harms that that come only in this life, but bowing down to the afflictive emotions, which means to follow the afflictive emotions, which is going to cause us limitless harm beyond far beyond this life, way beyond this life.
Then Geshe-la was explaining the commentary, and he says, again, the commentary was actually said says what Gela had explained before, then having oneself burned by fire or or being killed or having or having one’s head cut off. Those are all easy compared they are just they are just the abandonment, only the the I say, the merely the abandonment or the discarding of of the body of this life alone. They’re just the exhaustion of this body alone. Now those afflictive emotions, the great enemy, the afflictive emotions, which gives rise to to great sufferings to the great sufferings of of being reborn in the hell realms or and that and that obstructs and stop us and stops us from from accomplishing all our wishes, all our desires and wishes, those afflictive emotions then.
I should never bow down to them and come under their power. Okay. Oh,