Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. A twenty-dollar bill as a mirror for Dharma practice opens this 84-minute session: Geshe Pema Tsering uses that analogy to explain why practitioners work hard for small visible gains yet abandon meditation whose rewards cannot be seen. He ties this to a Śāntideva verse urging students to bear small hardships in order to uproot the vast sufferings of cyclic existence. The commentary then turns to a preliminary overview of the six perfections — their causes (Buddha nature, a virtuous teacher, Mahāyāna scriptures, wisdom, and compassion) — followed by the nature of generosity, morality, patience, and perseverance. A key distinction lands midway: ordinary giving versus the perfection of generosity, which requires bodhicitta, great compassion, and meditation on the emptiness of giver, recipient, and act. Suited to students following the ongoing multi-year commentary series.
File metadata (for organising)
File: 2006 02 21 Bodhisattvas Way of Life.mp3
UUID: 02889ea2-8708-415c-964d-675cf0f5ac2f
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life 2005 Mar -2007 (Geshe Pema Tsering)
Date: 2006-02-21
Recorded at: Buddha House Adelaide
Duration: 84.5 minutes
Words: ~5,182
So then, Geshe-la is quoting, one verse from the Way of Life itself. It’s a half a verse. And the English translation of Stephen Batchelor reads, so in order to overcome many-fold sufferings, I should be able to put up with some discomfort. Then so Geshe-la is explaining the first line of of this half verse. So in the in the Tibetan, there is one particle, which is, how do you say, pluralizing particle?
And so is is there’s a word which which refers to suffering and then this pluralizing particle. And then Geshe-la was explaining that this is referring to the many sufferings that we have within cyclic existence. So that there is the suffering of of the gods. There’s the sufferings of human beings. There is the sufferings of hell beings, hungry ghosts, and animals.
There are many different kinds of sufferings all over cyclic existence. There is nothing, but suffering is explaining. So then and then the second half of this little verse starts with with what was translated in English as in order to overcome. So the word that it translates as overcome could be, as Geshe-la explained, is to destroy, to to to get rid of the sufferings. So in order to get rid of the sufferings, then we we should be able to to bear, and the word that is used usually translated as as to bear or was translated as to put up, is the is the same word that is translated as patience.
So then we should we should meditate on patience in relation to this many to the many small discomforts or little hardships that we will face in order to be able to destroy this many sufferings of cyclic existence. So then, again, I was saying that normally when we face when we meet with any small hardship while practicing Dharma, then we we think, oh, I’m I’m not happy and then I don’t want to practice anymore. But then Gala has explained that in order to be able to put an end to the great sufferings that we we we will experience in the future in hell realms and so forth within cyclic existence, then we should be able to to bear with this small sufferings of the hardships we’re going to meet in order to be able to put an end to this great sufferings in the future. Otherwise, if do not bear with these little sufferings now and give up on Dharma practice, then we are going to experience these great sufferings in the future. Okay?
So then Geshe-la is explaining. So then because of that, because of what Gela explained before, then we should put up, we should bear with these small hardships that we’re going to meet with while practicing the Dharma. And Geshe-la was giving the example that refers to the first part of the verse actually, which which reads so the first part of this verse that Geshe-la did not quote before is talking about is saying that in order to be able to to cure an illness, then, for example, to have to go through through we have to how how do you say? We have to go through surgery? Yeah.
Yes? We have to go through surgeries. So in order to to cure great illness, we have to go through a little suffering, a little hardship. And the the same the same applies to the to the to the illness of the sufferings of cyclic existence. And we have to go through small sufferings in order to, how do you say, be able to practice a Dharma that puts an end to them.
So then this is very difficult. All this is very difficult. So then we have many, many afflictive emotions and conceptions. And then usually when they come, we immediately abandon any attempt to stop them. We do not put any effort.
So and the people who actually engage, who put effort, to go through hardships in order to to to stop them, these afflictive emotions, are very few. So then Geshe-la is saying that then we have we have to to go through to bear with hardships in order to practice the Dharma because we we go through these hardships in order to to put an end to great sufferings. And we have to understand that that it is in order to to put an end to great sufferings. It is in order to attain liberation and enlightenment that we are going through this small sufferings. Now we do go for the small hardships.
Then but because we do that, because we do not have this understanding, then we give up on the practice. So Geshe-la is giving now an analogy. So for example, in order to obtain obtain twenty dollars, then we go through all sorts of hardships and hard work just to and just obtain twenty dollars, which which doesn’t provide us with much with much happiness. Just a little bit. You know, we can buy just a little bit of food or maybe buy one object, and and that’s it.
There’s not much to eat. But we do go through all for a lot of work just to get twenty dollars. Now in order to in the same in the same way, I mean, Geshe-la says, but in order to get to accomplish liberation, to accomplish enlightenment, the purpose, the welfare of all sentient beings, then if we meditate for one hour with this motivation of accomplishing the welfare of all, then the profit that we obtain is far greater than twenty dollars And then so then we should be able to bear with hardships for this great profit. Thank you. Okay.
So then can I explain that the the profit that we get from meditating one hour for the sake of of the welfare of all is is is like is how would I say? First, can I say that it is like it’s like it is like working one hour in order to make, like, hundreds and hundreds of millions of dollars? And then so so it’s it’s really no comparison with with the twenty dollars. But then and again, I went further, and Geshe-la explained that if you put on a scale twenty dollars and the profit that you obtain obtain from meditating one hour for the sake of all, then, of course, the scale will fall for the side of the meditation for the sake of all. But even if you put hundreds of millions of dollars and then then the profit that you obtain from meditating on on for the sake of all is still so big that the scale won’t move or move at all.
Okay? So then sorry. So then Geshe-la is saying that so then now we understand that practicing Dharma is really important. It’s very important to practice Dharma. And for a more general assessment, now the fact that we are here interested in Dharma and studying the Dharma and practicing is not just because we worked for it in this life and then within these results now that we have this opportunity to practice Dharma and so forth.
It is because in past lives, in previous lives, we have meditated, we have studied the Dharma, we have accumulated the causes for that, we have engaged in virtuous actions. Because of that only is that we are here now, again, meeting the Dharma and practicing the Dharma and studying. So Geshe-la is explaining all that. But then we strive, we still we strive for those twenty dollars because because when we work for twenty dollars we see we immediately see the result, we see the twenty dollars And then when we meditate and we don’t because we do not see the result, then we do we cannot see the result of our meditation immediately, then we do not put effort on it. But because virtue does not have a form, that’s why we cannot see it, but the virtue is still there.
But because it does not have form and we cannot then perceive it, we cannot see it, then we do not believe in the profit that we are acquiring or we can acquire. We go for the twenty dollars. So then I say so then because there is form, because the the twenty dollars have a form that we can see, then everybody everybody goes for it, goes for the twenty dollars. There is no there is no one who who gives up the twenty dollars that one can see for something that they cannot see for for the one hour of meditation. So what what we usually do is that we go for the for the twenty dollars that we can see.
So then Geshe-la explains so then because of that, Dharma practice is very important. We should practice it now. The fact that again, Geshe-la explained that in the path, previous lifetimes, we were not we we did not bring our Dharma practice to perfection. We can understand that because now we experience some happiness, and then we experience some suffering, and then we experience some happiness, and then we experience some suffering again in in in in everything in bits and pieces. So that’s because we we while we were practicing in the past, also we did not how do you say?
We we did not practice all the time constantly. We we weren’t able to bring it to perfection. So then we do not have genuine and strong, how to say, stable happiness. Then so then Geshe-la says, so then we have to accomplish this stable happiness, this lasting happiness. So in order to accomplish that, we need the mind of enlightenment.
We need the realization of emptiness. And then with this, we will be able to collect the causes of this stable So then can I say, so then we do not have we do not have this mind of enlightenment? We do not have the realization of emptiness. But in order to accomplish these two, then we have to meditate a lot. We have to investigate and analyze a lot.
We have to read many books. We have to, how to say, engaging many reasonings. Without without knowing the subject of of mind of enlightenment and emptiness, we won’t be able to to properly meditate on them. So we have to study in order to know them and then be able to meditate on them. So then then, Geshe-la is saying, then of all the, how do you say, the mind of enlightenment is the how do you say?
The mind of enlightenment is is that which is going to to to bring us, which is going to make how do see? So the mind of enlightenment is is the greatest virtue of all. So because mind of enlightenment is the greatest virtue of all, then then thinking that we must we must bring all sentient beings to the state to the state of enlightenment in order in order to do that, I myself must achieve enlightenment. Then we we must then think in this way. So then now we meditate thinking like this, that all sentient beings must must be brought to enlightenment.
And in order to accomplish that, I myself must achieve enlightenment. Did you meditate well? So then now we are it’s the beginning of the fifth chapter, which is regarding alertness. And we are the chapter begins with a very big introduction. We are still on the introduction to this chapter, which is one subdivision of introduction, which reads explaining the stages of training in the practices of Bodhisattvas.
Then the first part reads that after guarding, protecting, I say, holding in mind the aspirational mind of enlightenment, then we should train ourselves in the wish to to train in the practices. And then the practice is gonna be explains. The practices are the six perfections and and and so forth. So then in order to say to to we have to give rise to the to the to the thoughts, to the mind that is is is thinking of practicing, engaging in in in the practice of bodhisattvas and the trainings of bodhisattvas. So then the mind that thinks I must I must do the trainings, I must follow the example of of the bodhisattvas and so forth.
And then but in order to do that, again, Geshe-la was explaining that we must have we must have this aspirational mind of enlightenment. Geshe-la just explained. So what the mind, the aspirational mind of enlightenment is that is that is that which we just meditated on. So is that mind that we that thinks things must be brought to the state of enlightenment. In order to to do that, I myself must achieve enlightenment.
So that mind is the aspirational mind of enlightenment. So then having given rise to the aspiration of mind of enlightenment, thinking also to enlightenment and myself, then in order to accomplish this, myself must accomplish enlightenment. So may may I achieve this state, the enlightenment of a Buddha. And then having brought this this mind forth, then we must then we must take on to ourselves the bodhisattva vows. And then with carrying the vows, then we must engage in the practice of the six perfections.
So then having taken the vows, we must correctly engage in the trainings. And then the text goes on to say that if we take, I’d say, If we subsume all the the trainings by by their types by the types of trainings there are, then according to the ornament of sutras, as just like it is it is explaining the ornament of sutras, then we have the six we can subsume them under the six perfections. All the trainings are subsumed under the six perfections. So then of the six perfections, then there is that there is related to to higher rebirths, achieving attaining higher rebirths of gods and human beings. And then Geshe-la explains, so that is the practice of morality.
The practice of morality which brings, which is the cause of high rebirth as a god or human. Then there is that which is related to the accomplishment of the purpose of both oneself and others. And then can I explain, so that is the mind of enlightenment itself? So then then again, that which which accomplishes absolute like, every aspect of the welfare of others. And then again, Geshe-la makes a reference to the mind of enlightenment, which no matter no matter at all times, no matter what one is doing, if one is even even from sleeping, walking, whatever one is doing with the mind of enlightenment, then one is accomplishing the welfare of others at all times.
So if we can give rise to the experience of uncontrived of the uncontrived mind of enlightenment, then whatever we do at all times, there there is there is not there’ll be no time at all that you know, how to say? There’ll be no time at all when no virtue will come. At all times, we’ll be accumulating only virtue once we have given rise to this uncontrived mind of enlightenment. Okay? So then and also, all the great vehicles, all of the Mahāyāna vehicles are subsumed onto under that, under the mind of enlightenment also.
So again, Geshe-la says all the philosophical schools and they are all Mahāyāna. All these Mahāyāna schools become under the mind of enlightenment. So then and then text goes on to say that all the paths all the paths and all the all the methods and then, again, Geshe-la was explaining the word method refers the aspect of method of both when we speak of both method and wisdom, then we’re talking about method here. And then he says all the paths and all the aspects of methods, they are again, they come under the practice of the six perfections. They are subsumed in the six perfections.
And then also in in relation to the the three trainings, which is the training in in morality, the training in concentration, the training in wisdom, then, so in relation to this in these different ways, the the six perfections are enumerated. Is this okay? So then the text goes on to say that of that, then there are the causes of the six perfections, then there is the nature of the six perfections, there is the divisions, there is the meaning of the names and there are the effects, the results of the six perfections. And Geshe-la briefly said so. So he was explaining the Tibetan words with different Tibetan words, but in English it comes out the same.
So the causes are what causes the six perfections to come about, then the nature of the six perfections, what are the six perfections, then the divisions. And again, of the perfections has divisions and has subdivisions. And so and then the meaning of the names, which is an explanation, etymological explanation of the names of the six perfections and the results of practicing the six perfections, which is enlightenment itself. Okay? This is this is a huge this is a big introduction from from the the commentary commentary that is going to lead us talking about it’s a general explanation of what are the six perfections.
And then it’s going to lead into the one of the perfections itself, which is guarding which is alertness. So then again, so this is what I was explaining to what you were asking. And Geshe-la says, no, this is not the root text. This is this is the commentary to the text. This is a comment a commentary commentary which is sort of a preliminary, which is an introduction to the to the to the subject of alertness.
So all all this is going to lead into the the the main body of the text itself of this fifth chapter. So what Geshe-la is saying is that if one can understand this commentary, this this if one can gain a good understanding of this commentary or this preliminary commentary, then once one studies the the root text itself, one will will have will understand it more easily. So then now we go to the first one of those topics that I mentioned. So what is the causes? What are the causes of the six perfections?
And Geshe-la briefly explains that if we do not have the causes of the six perfections, then we will not be able to bring forth the six perfections themselves. So then what are these causes? Okay. So it was it was a bit complicated, the structure of the sentence. So that it took me some time to understand.
But what are these causes of the six perfections? So it is that the mind of enlightenment, which holds to many different things. So it is the mind of enlightenment that is based on Buddha nature. And then there is Buddha nature. Then there is the governing condition, which is called a governing condition of having a virtuous friend, rely on a virtuous friend.
Then there are the the Mahāyāna scriptures, like the text we are studying and being able to to yeah. To to have to have the text themselves. Then there is wisdom, and then there is compassion. So it is the mind of enlightenment that has all these. So those are the conditions of the six perfections.
But then Geshe-la was explaining. So then the Buddha nature, we all have Buddha nature. That’s okay. We all have a virtuous friend. We all have someone who’s teaching us the Dharma.
We all have the Mahāyāna scriptures as we have this one right now. Then as as as for wisdom, we have what Geshe-la was calling a normal sort of wisdom. We we can distinguish virtue from non virtue, good from bad, and we can practice accordingly. We can act accordingly, but we do not have the wisdom that realizes emptiness. And as for for compassion, we do not have the great compassion.
We have a biased compassion towards those who are close to us or that we like, but we do not have towards those that we dislike. They are not close to us. So then it says, it’s very difficult. So accomplish this causes. So then, Geshe-la says, so there are many many we have some of these, but we do we do not have others of these causes.
And then we should rejoice. We should rejoice on the ones we have, and we should meditate about the ones we don’t have in order to to bring them, make aspirational prayers and so forth in order to acquire them, to get them. So then so then now we go to the second of those topics, which is the nature of the six perfections. And then the first one, which is what is the nature, the nature of of of the perfection of generosity, of giving. And then so there are three parts to each sentence.
So one first, says, it is generosity, or giving, is the mind of giving. If I translate it literally, okay, is the mind of giving. So that mind that does not grasp at the object that just wants to give whatever is away. There is a mind that that has this intention. And that mind is is the nature of generosity.
That mind, the text says, is a virtuous mind, is virtue. And then from that mind, everything else, how to say, every every action of of of of body and speech that follows that mind will also how do you say? How would I say that? So then so then So then from that mind, so the there was there was a there’s a part on the text that says from from that, having having given rise to that mind, then what what will follow is karma of body and speech. And so the text itself is not very clear.
So I asked Geshe-la to explain the meaning. So Geshe-la was explaining. So after first one thinks, oh, that person needs this money. So we’ve we’ve I must give this money to that person. So the thought comes.
The mind comes. The the giving the mind the giving mind comes about. And then one goes with one one’s hand, one gets the money from one’s pocket. So that’s the the physical karma, karma related to the body. And then thinking of giving the money to the person, again, one says, I’m going to give you this money, and that’s the karma of speech.
And then like this, you have three types of giving of body speech and mind. Okay? So then Geshe-la is making now an important distinction that I did a mistake when I said that what was being explained was the nature of the perfection of generosity. What is in fact being explained here, what Geshe-la is saying, this is generosity. This is giving.
That is not the perfection of giving, the perfection of generosity. In order for this giving or for this generosity, which was explained here, which what it is this this mind that giving mind and so forth. So to become a perfection of giving, the perfection of generosity, then one must have those causes. Those causes that were referred before. And of those causes, one must have great compassion, one must have the mind of enlightenment and wisdom and so forth.
Having those causes, all of those causes, then when one gives, that giving will be the perfection of giving. Is it okay? Now you you understand the perfection of generosity. So then Geshe-la says, so then generosity itself is very difficult to practice. And then the perfection of generosity is even more difficult because we need compassion.
We need the mind of enlightenment. So then and again, Geshe-la will explain, it was explained more or less the meaning of the words in Tibetan of the perfection or what’s translated as perfection and generosity. So what is this perfection? Perfection is referring to to the perfect enlightenment, to the state of perfect enlightenment, to perfection as as as as as enlightenment. So then, Geshe-la was saying, so in order to attain enlightenment, in order to attain liberation for the sake of all sentient beings, then I’m going to give. One gives.
Yeah. So then, Geshe-la was saying, so then, yeah, we need to have the mind of enlightenment, the motivation of achieving enlightenment for the sake of all sentient beings. And that’s what what is going to turn our giving into the perfection of giving. So then Geshe-la explains further that we need that uncontrived mind of enlightenment. And then, you know, at at all times when one will be thinking in order to benefit of sentient beings, then I’m going to practice giving.
I’m going to practice generosity. I’m going to give. So if one gives, then in a future life Giving. Giving. So then, so if we give, if we practice generosity, then the future life, we’ll we’ll we’ll how do say?
We’ll be rich, will be wealthy. But then if we if we if if we give thinking in this way, thinking, okay, that one is giving in order to become rich in the future life or to become wealthy or powerful or whatever in the future life, and that is not the perfection of giving. So then so before I start talking about morality, so then the in the end, when Geshe-la was explaining generosity. So then, you know, Geshe-la said, if you’re thinking of becoming rich in a future life, that’s not the perfection of generosity. The perfection of generosity is when we give, thinking of benefiting all sentient beings.
Then the text starts explaining the morality, the practice of morality. So it is it is it is perfection of morality is subsumed by the mind that not only does not harm others, but also is the mind that abandons the thought of practicing morality thinking of one’s liberation alone, then that is not the perfection of morality. There is still morality, but it’s not the perfection of morality. This one. Okay?
And then as for patience, patience that is the mind that remains relaxed, undisturbed by any sufferings or any harms that come to oneself. Okay. Is it patience? We’re talking about the perfection of patience. So is that mind that remains relaxed, undisturbed by by by the rise of sufferings or or harms done to oneself.
Okay? So as for for patience, it’s not only that which was said before, but it’s also the mind that abides how do you say? It has this how would I say, abides completely in this how to say? This is a word that is which is which is lot, but which is together with with a verb, which means to abide. So it’s a mind that is So it’s a mind that has this Constant or profound?
Constant constantly abides. Okay. Constant is good. Constantly abides in this in this faith, in this constantly interest for the dharma. Okay?
Yeah. So the the mind that’s for the sake of of the dharma bears with any suffering and and and harm that is done to oneself undisturbedly. Okay? And then as for perseverance. Okay?
Oh, I didn’t look at the time. I’m sorry. So as for perseverance, the perfection of perseverance is the mind that is, how do you say, has this overtly joyful, is joyful while accumulating virtues and while working, acting for the sake of accomplishing others. And the same, same activities through the three doors of body, speech, and mind. Okay? So we here today.
I totally forgot to look at the watch. And then we go next time, we’ll start with the next perfection, concentration. Lasso, lasso. Yeah. I’m sorry.
I I was I totally forgot to look at my watch. Did you understand what was going on? Good. Then morality is is this. It’s, for example, in the case of the ten non-virtues, we’re talking about killing, stealing, so from so on and so forth.
So in the case of abandoning the ten non-virtues. That is what is called the morality of abandoning the the ten non-virtues. And then practicing this morality, one one accomplishes the the purpose of accomplishing the ten virtues. So then, in a general way, so guarding oneself, guarding one’s mind from how do say? From how would I say?
Guarding oneself from from from not engaging in in faulty activities or faulty behavior. Generally speaking, that mind how to say? Guarding, protecting oneself from from engaging in faulty behavior, faulty activity, that is morality, the practice of morality. George, you wanted to ask something? So, yeah, all these, that’s the abandonment of the non-virtues, and then there is the vows, the lay vows and the bodhisattva vows.
All these is the practice of morality. Yes. So it says here, briefly, Geshe-la says, yes, we need to meditate on the emptiness of the three spheres. Okay. The the giver, the receiver, and the act of giving itself.
And then Geshe-la says that having given rise to the mind of enlightenment, so and and so then one engages in the act of giving for the sake of benefiting all sentient beings or accomplishing enlightenment for the sake of benefiting all sentient beings and then meditating on the emptiness of the three, then one is, how do you say, bringing together method and wisdom. And and then one is is is practicing as accomplishing. So one one last question. Yes. Just on the perfection of generosity, does it also mean, like, say, giving non material giving your time to help somebody?
Yes. That that considered as generosity? And I I guess another I just have another quick question if that’s right. And the the chapters of the book, they seem to follow the six perfections from here on in, but there’s not one on generosity.
Oh, generosity. Generosity. Yes. The chapter in the book. And what’s the first question?
The is it normative, like Normative. Time. Even time. So, yeah, so you can give your time Yeah. For for the first question.
The second question, So he says that the practice of generosity is going to be explained in in this in this chapter. Yeah. It’s included in this one. So this is there also not only the the six perfections in this book, in the in the in the way of life, but that there are there are there’s a chapter about the mind of enlightenment and the benefits of the mind of enlightenment and so forth. So this is both generosity and and morality.
For example, they are explained in this chapter and the the previous chapter was was also explained in the chapter on bodhicitta. Okay. Shall we finish today?