Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. A half-verse from Śāntideva — “aspiration is the root of every virtue” — anchors this 91-minute session from Geshe Pema Tsering, who carefully unpacks one Tibetan word that carries both the sense of aspiration and belief. Through the analogy of working for wages, he shows how belief in cause and effect generates aspiration toward virtue, and how motivation determines whether karma is virtuous, non-virtuous, or neutral. Moving into Chapter Five of the Bodhisattva Way of Life, he addresses how all fears and sufferings originate from the mind, drawing on sūtra citations and vivid commentary on hell-realm imagery — burning iron grounds and trees whose sword-like leaves tear flesh from those who climb them. A brief philosophical debate on whether such appearances are mere projections closes with Q&A on miserliness, hungry-ghost rebirth, and whether recognizing anger in others requires a matching karmic imprint in oneself.
File metadata (for organising)
File: 2006 03 28 Bodhisattvas Way of Life.mp3
UUID: 9d0c8832-c337-4e41-9933-41aa21d8ae56
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life 2005 Mar -2007 (Geshe Pema Tsering)
Date: 2006-03-28
Recorded at: Buddha House Adelaide
Duration: 91.5 minutes
Words: ~5,633
From the Bodhisattva Way of Life itself as an as an introduction to the motivation. And this half verse reads like this, the mighty one himself has said that aspiration is the root of every virtue. So then so again, I okay. So briefly commented that so this word, which is in Tibetan is is a is translated aspiration or it could also be translated as belief. So this belief or aspiration is the root of every virtue.
So from from from belief, from aspiration, then comes every virtue. And then Geshe-la will explain. So what is this this word that has been translated as aspiration or as as belief? So it’s it is it is something that has a function which is similar to faith. This again, I said, is not faith, but it has function that is similar to faith.
It’s a mental factor. It’s it’s a consciousness. It has a function that is similar to faith. And then so then one has faith or one has this aspiration or belief in the teachings. One has this belief in in the mind of enlightenment.
One has this belief in the practice and so forth. And then from from belief with only how do say? And only from belief or from aspiration is that virtuous deeds can follow. Then then so is is, again, explaining a bit more of of this Tibetan word, which is being translated as aspiration and belief. And this is you’re going to see now how complicated it is to to translate this one particular word.
Because now Geshe-la is saying that he’s using a one colloquial word, which can only be translated as belief. So and Geshe-la is saying that this word, which is translated as aspiration in the in the root verse, can only come about this aspiration can only come about if one has belief. So one has to believe that from from good actions, positive results will follow and from bad actions, negative results will follow. And with this belief on that, then one develops aspiration towards practicing good. Okay?
So then so then is is giving is giving an analogy. So it is out of our belief that if we go to our work, if we do our regular jobs, and we’re going to get some money. Right? So we believe that. We we believe that’s okay.
If we do this work, we do this job, then we’re gonna get some money. So then we we have then this aspiration to engage in the work for for the sake of attaining obtain the result, which is this money. And then with the aspiration, we then engage in the work. And then later on, we reap the fruits. We reap the results, which is the money.
And it works in the same fashion. So then it’s it’s out of having aspiration towards achieve enlightenment is aspiring to Buddhahood that we then engage in in in in in the actions from which we will be able to gather or accumulate the causes of that enlightenment. We engage then in virtuous activities. If we don’t have we should not have this aspiration, then we won’t engage in these activities. If we don’t have this aspiration towards enlightenment, aspire to Buddhahood, then we will not engage in virtuous activities in in in the in the accumulating the causes of enlightenment.
So then it’s very nice, the the whole reasoning. So then goes on to to expand the reasoning. He says, and there is no one who does not wish happiness. Everybody does not wish for suffering. So now if we want if if we want happiness, then we must we must engage in virtue.
And this we can only we will only engage in virtue if we have if we have if we have this as belief or if we have this aspiration towards virtue. If we aspire towards virtue, then we will then engage in virtue in the future. We will reap the fruits, which is happiness. So then and then so, again, I was saying that we then if we want to accomplish, like, great happiness, which is the happiness of enlightenment or the happiness of liberation of a foe destroyers, then we must we must engage in virtue. We must we must engage in in in cultivation of the mind of enlightenment and engage in virtue.
But also, if we want happiness for this life alone, we must also engage in virtue, in virtue. And then and then Geshe-la again tells us that, again, from from from virtuous activities, then happiness will follow. From non virtuous activities, then suffering will follow. And then but also we have different kinds of of, how do you say, happiness and suffering. If, for example, we engage in a very big negativity or a very great non virtue, then we will experience in the future the the suffering of of the hell realms.
And if we engage in a small negativity, then we will experience suffering as human beings. And in the same vein, if we if we engage in in a great virtuous activity, then we will experience the great happiness in the future. And if if we engage in a small virtuous activity, then we experience just a little amount of of happiness. And in the middling a virtuous activity, then again, just a middle average happiness. So then so then in order to understand what is a virtuous activity and what is a non virtuous activity, then we must we look at what are the ripening or the ripened results of those activities.
So if if out of of engaging a certain activity, the result we can see out after analyzing, investigating ourselves. If we see that the result is going to be suffering, then that activity is a non virtuous activity. If out of engaging another activity, then the result of that other activity is is happiness, then we know that that activity is virtuous. And that’s how we understand virtue and non virtue. And then so Geshe-la is explaining the word in Tibetan, which is a translation of the the Sanskrit word, which is which we we all know is it means karma, which which is in English is translated as action or activity.
So then we know that an activity or a karma is of if is a virtue if if if the the ripened result of that activity is happiness. If the ripened result of of the activity is suffering, then that activity, that karma is non virtuous. I forgot. That and then and then the the activity for which the the ripened result is neither happiness nor suffering, then is is what is called neutral activity or neutral karma. So then if we — Geshe-la says, if we if we if we investigate, if you look into it, then we will understand that besides these three sorts of activities, virtuous non-virtuous and neutral activities, then there is no other type or kind of activity.
Then so then Geshe-la, so then if we look, we will see that we the activities activities we engage in are either virtuous, non-virtuous, neutral. And then furthermore, Geshe-la says, if we if we if we look how do say? If we look carefully, then we will see that not only not only we there are no other activities besides these three, but we see that we will see that the the virtuous activities, the the amount of virtuous activities that we engage in are very is very little. And then furthermore, Geshe-la is saying that the quality of the activities that we engage in, be them virtuous or non-virtuous or neutral, it depends on the motivation that we have that we have before engaging the activity.
So if our motivation is good, then the activity, the karma will be good. If the motivation is bad, then the karma the activity will be bad. And then, again, if the the motivation is neither good nor bad, then the activity, that’s karma, will be neutral. So then Geshe-la says, so then the root of all virtue is this mind of aspiration, is a mind this mind of belief. And then on top of that, karma, the quality of our karma relies completely on the motivation that we have.
And then the motivation is a mental is again another, how do you say, mental state or is another consciousness. And then motivation is again is it depends on the mind. It is a mental act. And then again, we can see, Geshe-la is telling us, if we look into ourselves, we can that it’s very easy to engage in non virtuous activities even without making any effort. We because we are so familiarized with it, we are so used to it.
We immediately engage in all sorts of non virtuous activities. And then we can see also it’s very difficult on the other hand to develop motivation. Give us a good motivation that will turn an activity into a virtuous activity. And even if we only only after making effort and putting our minds to it is that we can actually develop a good motivation and engage in a number of activity. And then the the neutral motivation and the neutral activity is as is yeah.
How to say? It’s as easy to engage in as as the non-virtuous activities just if you are just how do say? Gala was saying, if you’re just sitting, doing nothing, not thinking anything bad, not thinking anything particularly good nor bad, then that is a no is a neutral activity. Okay? So then because of all that was said, in the last sense, so then we all want happiness.
We do not want just any happiness. We want the happiness of enlightenment. And then in order to attain enlightenment, enlightenment itself depends on the cultivation of the mind of enlightenment, the aspiration to achieve enlightenment for the sake of all sentient beings. So then So then so then we must not only any happiness, we want the happiness of of enlightenment. Enlightenment depends on the development of the mind of enlightenment.
The mind of enlightenment then then Geshe-la says, what is this mind of enlightenment? It’s the mind that aspires to achieve enlightenment. It’s the mind that thinks, in order to bring all sentient beings to enlightenment, and I myself must achieve So then, yeah, I’m saying, so then so then this is the mind of enlightenment, and we want to to attain enlightenment in order to accomplish the happiness of all sentient beings. Excuse me. Again, I’m saying, so then this mind of enlightenment, many people think that enlightenment is something that is very difficult to attain.
So when we think to ourselves, many of us think to ourselves, I’m not going to be able to achieve enlightenment. So I’m just going to think of the happiness of a future life as a human being or as a human being or as a god and and as a good favorable rebirth. Then Geshe-la says, so we should not think like this because just giving rise to the mind of enlightenment, we are also at the same time accomplishing the happiness of our future lives. We are there is no one who who has not given rise to the mind of enlightenment and has not attained a good human rebirth or rebirth as as a god. So so then Geshe-la says this the mind of enlightenment, how to say, also includes this this good karma for for future lives.
So then, Geshe-la is giving another analogy. So if if if if we want a fruit, then we can only get a fruit out of out of that respective fruit tree and out of its branches. There is no is no fruit that does not there’s no there’s no way we can get a fruit if if there is no tree. Okay? So in the same way, the mind the same goes with the mind of enlightenment.
If we after having given rise to the mind of enlightenment and gathering those causes for the mind of enlightenment, that karma how do you say? From that karma will follow all happiness of future lives now we meditate thinking that in order to benefit all sentient beings, I myself must achieve enlightenment. So then so for for you who are new, so we are studying the Bodhisattva way of life. We are in chapter five, which refers to guarding alertness, which is one of the six perfections of Bodhisattvas. Then we are in one topic, which is the reasons that by guarding the mind, one comes to guard all.
And then this topic has two divisions to it. So one is one reads, the faults depend upon the mind and also good qualities, which is the second topic, depends upon the mind. And then for this first, the first of these two, which is faults depend upon the mind, then we have three three ways of explaining it. The text refers to two ways of explaining it of one is through for this scriptures, by quoting the scriptures. Then another one is by reasoning.
And the third one, the third topic, third division of this topic is is a synopsis. So then then Geshe-la was reading the the root verse of the way of life, which is verse number six of this chapter, which refers to the to the to the scriptures that validate this assertion that faults depend on upon the mind. So the this root verse read something like this. The perfect teacher himself has shown that in this way, all fears as well as all boundless miseries originate from the mind. Then Geshe-la was briefly explaining a bit of what what it’s referred to as for boundless miseries, and then there’s rebirth in the hell realms as a hungry ghost, animal, and so forth.
Or and again, Geshe-la briefly explained the perfect teacher here refers to Buddha who speaks the truth the truth exactly as it is. Yeah. That was it. And and that, again, Geshe-la reproduces the the text saying that, again, the Buddha said that all these sufferings, all these rebirth in in hell realms and and how we go through realms and so forth, they depend upon the mind. And then I was going through the commentary to this root verse.
The commentary commentary is something like this, all the fears and the sufferings that I find, that I meet with comes from this mind of mine, the root versus is saying. With like this, we see that this life, the fears, all the fears of this life and of future lives, all the limitless suffering, they come from the negativities of this mind of this mind of mine. And then this is a quote from from the Buddha himself. And then Geshe-la was explaining briefly that what is referred to as negativities, what was was explained in the motivation teaching that he was giving. Negativities here, this this mind of negativity is a non virtuous mind.
And then from a certain sūtra, which is referred to the the, I must say, the enlightened activities of the of the of the rare ones. It says that if one if one masters this this mind if one masters one’s mind, then one masters one has gained mastery over all phenomena. And then and then the text goes on to say that virtue and and virtuous karma, it is accumulated by the mind. Again, it’s another quotation from from the sutras. It is said in the sutras that virtue and virtuous karma, they are accumulated by the mind.
Again, it says in in in another sūtra that this mind comes before every phenomena or before all phenomena. So if one knows if if one knows one’s one’s mind altogether, if one knows thoroughly knows one’s mind, then one will thoroughly knows know all phenomena. And then from another sūtra, which is the collection of of pure pure dharmas. It says again, the states the states again that all dharmas depend on the mind. And then Geshe-la says that without the mind, there is no there is no phenomena.
So I’m sorry. All phenomena depends depend on the mind. So without without the mind, there is no phenomenon. So then Geshe-la explains, so all phenomena depend upon the mind. And then Geshe-la is saying, so then all virtues, non virtues and neutral phenomena depend on the mind.
So it’s a sort of developing a state of mind, which is virtuous, non-virtuous, neutral, and we will experience all phenomena as being virtuous, non-virtuous, or neutral. Then and and again, furthermore, he says, besides those those three There is no other you can ask there’s no there’s no other than mind. There’s not not it’s only it’s it’s only in dependence on the mind, and there’s nothing else besides the mind. Because of that, then we see that it depends it all depends on our minds. So then all those previous quotations, they were they were the the explanation of how thoughts rely depend upon the mind from quotation from the sutras, from the scriptures.
And then now we have we go to another part explains through reasoning how our thoughts depend upon the mind. And then we go to root versus number seven and eight, and it reads something like this. Who intentionally created all the weapons for those in hell? Who created the burning iron ground? From where the Salmali trees in hell and to the mighty one has said that all such things are the workings of a negative mind.
And then I’ll briefly explain. So then there are all these these hell beings, these guardians of of hells who have many different weapons, spears and swords and and and and sticks and so forth. And then there is no one who actually made them. There is no place where they were made. And then, again, there’s the the iron burning iron grounds in in the hell realms.
They were not made by anyone in particular. And, again, all these hordes of women that we find in in certain in certain hell realms, again, they they didn’t come from anywhere else, but from one’s negative mind, from one’s non-virtuous mind. So then, Gala, is going for the if I go for the commentary, which we’re going off for a long line of reasoning here. It the commentary is really so if we say, if if the sufferings of the hell, the beings who are born in hell, those who experience these sufferings. If if you do not come from the previous negative minds, if you not arise from the previous negative minds that we have created, then then who then how do say?
Then who is it? Who is it that that made, how do you say, these these weapons, spears, swords and so forth of the of the beings of the hell realm. How to say? So then who created those weapons from of the beings of the hell realms? There is if it was not it was not gods such as Shiva and so forth.
So then and again so then who how to say? How would I say? Who who lighted or who who set who set ablaze the iron burning iron grounds of hell. And then, how to say, besides besides the causes besides causes, there is no how to say? There is no other doer that has made the the women, the groups of women go up and down the Salmali hills in the hell realms.
Is is this getting a bit obscure, isn’t it? And and there’s one hell realm which is which is called the the hills, where they have trees and and So then this this is an intermediate is one intermediate hell realm. So those those are hills. They’re covered with with trees, the Salmali trees, which the leaves of these trees are all weapons, swords and knives, they’re very sharp swords. And then the person who who comes to this hell out of out of out of the attachment that this person has, he sees many many women on top of the hill, and he goes after those women.
And while he’s going after those women up the hills, he’s all cut. His flesh is all torn out on the way. And when he gets to the top, this woman turned into into into metallic beings who eats the all the rest of the flesh. And then after again, they see the woman on bottom of the hill and they go down and they go through the whole process up and down, up and down, up and down. Pardon?
So then can I say, so then well, it is out of very, very great negativities as one is is is born in in such a place? So for example, if if one engages in in in in, let’s say, war because of a woman. Geshe-la was giving one particular example. So if one if one that is to engage in a war or engage in a fight because of a woman, and that’s a very big negativity.
I’m sorry. So then it is an we cannot accept. Then the text says, we cannot accept that all these sufferings have arised out of no cause, have been causeless. So then all sufferings that have arise from one’s mind, from the negativities that of one’s own mind. And then also, again, the text goes on to to quote the Sūtra of the Four Foundations.
It’s the text by by the another sūtra another sūtra from the from the Buddha, which is the four foundations of mindfulness. So then from from this from this sūtra, it says, So then so different from the it is it is stated in in the in the four foundations of mindfulness in this in this in this sūtra, the four foundation of mindfulness, it says that there is from this mind is the greatest enemy from all the enemies. And then there is there is aside from from from the mind, there is no other enemy. And then is explaining. So then this this mind being the enemies is this non virtuous mind from from from where all suffering arises.
So then we go into into a little debate here. Okay? So let’s see if I can if I can make the the whole line of reasoning clear for for you. So it says that some some learned people without having learned in detail, they they understate, they make assertions that understate cause and effect, the law of cause and effect, the laws of karma. So some of these people, they which appears how to say?
If if a if a a clear water river appears to some people, to some human beings. So that object, which is this clear water, which is appearing to this to the human beings appears to some hungry ghosts as pus and blood. Okay? And then it is by the force how do you say? It is by the force of ripened fully ripened negative karma that that it appears to them as as as, how do you say, pus and blood.
There is actually no not a trace of pus and blood in there. Because if there was, then the that would also appear would necessarily also appear to to the human beings. Okay? And then so but but it does not. So then some people have you have you follow?
Some people say this. Right? But then the text is saying that we cannot it is not it is not alright to believe in that. We should not believe that. And then now we’re going to the next part is going to explain why we should not believe that.
So then, it is it is it is we get a bit a bit technical here. Okay? But just just a little bit. The the the I will explain the the the essence of of what is being stated here. So it is a so that’s how to say?
Even though that appearance of pus and blood is in existence, it is possible for it to appear. So as Geshe-la was explaining, so even though something is in existence, there is also there is also the there is still the appearance of that something in existence, even the horns of a rabbit. You can still have the appearance of that. But we cannot say that in that case, it is necessarily the case that the pus and blood is in existence. If we say that if we say if we say that the pus and blood is is in existence, it is just, how to say, the appearance of an in existence, then we have to say also that the hells of the the the fires of the hell realms always are only a mere appearance.
There is that that how to say, that that is that comes by the by the force of the the, how to say, the ripened results of negative karma. So then if we say that it is just a mere appearance, then we have we can we will have to say, we have to state also that there is no actual fire there. And if we say that there is no fire, then we have to say that there is no hell at all. And then if we state such things, then we are understating the laws of karma, of cause and effect. So then so then so then we the text has then how do say?
The the author has then defeated the position that says that those then it would have to appear to to human beings also. And then the text finalizes this this this debate by saying that does not have to necessarily appear to human beings. Is that okay? So then so then the the author is is is finalized. Start to to.
Yeah. Yeah. So then the author is finalizing this debate with a little touch of irony. So he’s he’s he’s calling to the nihilists, a group of a certain school of philosophy from the time of the Buddha, which is translated nowadays as the nihilists. And and and those those scholars who are search who are search search things, it says that may if if if the how to say, the cold and the heat of the that arises from all the suffering of the hell realms is in existence as as you say, as you assert it is, as you nihilists assert it is, then please may it be so.
May then may then we may we not have to experience the suffering of the hell realms. But then this is not the case. And then, Geshe-la just explained that those those are people who do not believe in in in the in the hell realm. They don’t believe they don’t believe in future rebirth. They don’t believe in in the laws of karma and cause and effect.
They don’t believe that out of good activities, happiness will follow. Out of negative activities, suffering will follow. They don’t believe in any of that. Oh, yeah. So now if you have any any questions?
Pardon? What would be the common to see that? The hungry ghost. So then one is born as a hungry ghost as such beings who perceive those things out of our how to say, engaging in in in strong miserliness. So this is a this this this this is a strong miserliness that Geshe-la is referring to is is such it has to be a it’s it’s something very, very, very it’s a very negative state of mind where where so you don’t want to give anything to anybody.
You don’t want you hardly give any food to your children and even you hardly even spend anything for yourself. You’re only keeping keeping, how to say, saving and keeping your wealth and not spending it, neither with other people nor with yourself. And it’s very something very bad. And then if if you can if you do something like this, then you you get reborn as as as a hungry ghost. So then can I say so now it yes?
Even though even though it is so, if you do, like, a small miserly act, will grow with time. But and and then Geshe-la even said even more. If you if you rejoice on that act, then we will grow even more. And if you regret, then we will we will make the effects smaller. But if even in such a case, you you only Geshe-la said, you only get reborn as as a as a hungry ghost if you really engage in a very strong act of miserliness.
It has to be something very strong in a sense. I I’m I’m I’m sorry. You know, you This like, you’re not you’re not Yeah. hungry. Maybe maybe we can we can go with these questions some other time.
There there’s somebody else’s questions also. If if anybody else wants to ask questions. I I have a question. Yeah. Hi, Brian.
No, sir. On karma as well. And I’ve often wondered about this that if if everything comes to the mind and the outer world is a reflection of the inner world, so what you see out there isn’t a reflection of what’s happening in here, then if I see people who are jealous or angry or pained, it means that I have to have that imprint in order to recognize and understand that outer feeling. That’s that’s part of my question. It’s a good question.
So, you see, if everything depends on the mind, then you say that everything That if if I see something if let’s say I see Anthony behaving angrily, which I never do, but let’s say I see anger. Right? Yes. Then it means that I would have to have imprints of anger on my mind to recognize it. Otherwise, I’d see something else.
Oh, I see what you mean. You know what I’m saying? Control Yes. So I asked you a question. So the answer is like this.
If, for example, let’s let’s let’s talk about Anthony. If Anthony is is angry, and if he’s very angry, then you will see by his physical by his body language, by his by his facial expressions, so forth. Even you will be able to recognize that he is angry. Now now we that anger that he is experiencing that is coming within him is a result of past karma of the imprint of anger in a previous life. That’s his his his past life, his karmic imprint from his past life.
Now your his anger does not come out of your karmic imprints, your how to say, angry anger imprints from a past life. Nor does your knowing that that that is that he’s angry, how to say, comes out of that coming imprint. But the anger that you experience yourself, that is that comes out of your karmic imprints from your past life. So it’s not the recognition of another person’s anger. That’s recognition is just Knowledge.
Knowledge, memory. So See. Seeing. I’m yeah. Alright.
That’s okay. That’s really good. Well, then that that So then this I was I was trying I I think I understood what why why you were asking what you were asking because this the text says that often on the on the mind. Yes. And then I was saying, so then so how is it?
What what is being referred to here as as all phenomena? And then it says and then again, was saying all phenomena, everything. It was taken a little box. And then if if if there is not the mind, if there’s there’s no consciousness, then there is no one to to label this, and this just doesn’t exist. But is then because we have the mind, then the mind labels this, labels everything, And then, again, is in in in dependence on that labeling on that on that mind that and then attachment or will will come about and so forth.
Then, for example, the the horns of a of a rabbit. So then the the the the they don’t exist. Right? So they don’t exist because there is no mind that that realizes the horns of a rabbit. Because there is no mind that perceives the horns of a rabbit.
If if there if there was a mind perceiving the horns of a rabbit, then they would exist. If there’s a mind that imagines the horns of a Then it’s imagination. It’s not the it’s imagination of the horns of a rabbit, not the horns of a rabbit. They don’t exist. This is isn’t existent.
You cannot even think about it. So there is Horns of do not exist. What does exist, what we do have is the conception of the horns of a rabbit. And but that conception is not the horns of a rabbit. And furthermore, that conception is also mistaken conception, is a mistaken mind.
The mind thinks, oh, there is the horns of a rabbit do exist. That thought, that conception is a wrong conception. There is no mind that can perceive, that can realize the horns of a rabbit. And because of that, there is in fact no horns of a rabbit. Okay?
Pardon? And then there will be. Shall we finish today? Morning prayers, Page twenty six.