Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. The striking claim that we should fear not death itself but the rebirths that follow it anchors the opening of this 62-minute session, in which Geshe Pema Tsering works through Śāntideva’s fifth chapter of the Bodhisattva Way of Life. He unpacks a verse on the unpredictability of death, then pivots to why lower rebirths are the real danger and how non-virtuous deeds cause them. A pointed warning follows: the Three Jewels cannot protect anyone who does not accumulate virtue themselves. The session then establishes motivation as the basis of all virtuous and non-virtuous action before turning to the six perfections — covering generosity and ethics in detail, each defined as a state of mind rather than an external achievement.
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File: 2006 04 04 Bodhisattvas Way of Life.mp3
UUID: c14ea419-b8c8-404c-99fd-94389846153f
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life 2005 Mar -2007 (Geshe Pema Tsering)
Date: 2006-04-04
Recorded at: Buddha House Adelaide
Duration: 62.1 minutes
Words: ~4,510
Sick or healthy, this fitting lifespan is unstable or unreliable. So then is explaining word by word what is meant by this verse. So the first line of the verse is telling us about this unreliable, untrustworthy, Lord of Death. And he says that he is unreliable. We cannot trust him because no matter how how young we are, how healthy we are, we can we cannot say for sure that we’re not going to die.
We cannot say at any time that we are we’re not going to die. We cannot rely on him in the sense that we don’t know at what time we are going to die. Also, he’s he’s not going to wait us. Death is not going to wait for us to to complete the jobs we propose ourselves to do, what we want to do. And, again, I was explaining.
So then death is we we shouldn’t think about finishing certain work before we start doing purification practices or confession practices and so forth. That is not going to wait for us to finish to complete these jobs. And no matter if we are ill or healthy, we can die either way, either if we are ill or healthy. And again, this the lifespan that we have is very uncertain. So we cannot Then again, it explains again why we cannot trust the lord of death.
Okay? Then, Geshe-la says, so then this is it is this is really so. I mean, the the lord of death. Death is really unreliable. We cannot really trust it because, again, Geshe-la is saying, it doesn’t matter if we are healthy or not.
I mean, many people who are who are healthy have died. And it doesn’t matter if we have finished our work or the work we have to do or not. Many people have died before they have finished the work they had to do. And again, so in this way, we cannot say we there is no way we can say. There’s no place for us to assume that we are not going to die tomorrow.
We are not going to die tonight. There’s no place for us to think like this. If we analyze the situation, this reality, and we understand that it is just like Śāntideva has has told us in this verse. So then I’ll say again, so then it is like Śāntideva tells us. And then when we’re talking about death, Geshe-la says, we should we do not need to be there’s no need for us to be afraid of death itself.
What we have to be afraid of, Geshe-la says, is the fact that we we are going to after death, we’re going to have to take another rebirth. And then but for of of about death itself, we should not be afraid. But of this rebirth that we are going to have to take, then we should be afraid. So then so then I’m gonna say, so then we have to be afraid. We do we do have to be afraid of possible rebirths that we have to take because amongst the the many possibilities, there are many there are a lot of suffering rebirths, and there are good rebirths also.
But there are the the rebirths in the hell realms, are rebirths as hungry ghosts, there are many, many different rebirths as animals and so forth. So then of of of those types of rebirths, we should be we should really be afraid of those. So then, again, I said, then we have then then we have to think about what are the causes of this unfortunate rebirth, of this suffering rebirth. Then Geshe-la says, the causes of these types of rebirth are non virtuous deeds. Then if we if we look, we wanna see that we have engaged in many non virtuous deeds, in many of these causes, then can I say so then we have to do the proper purifications, the proper confession practices?
And then we have to regret wholeheartedly regret this number to this that we have performed. And then we have to make determination that we will not perform them again in the future. And in this way, we have to make this confessions of this negative deeds. And then again, Geshe-la says, as for as for whatever happiness there is, then we want it. Everybody wants happiness.
So we want the happiness of good human rebirth. We want the happiness of rebirth as as gods. We want the happiness of liberation, and we want the we want also the the happiness of enlightenment. Now the causes of of happiness are virtuous deeds. And then so then we have to accumulate.
We have to accomplish many virtuous deeds in order to be able in the future to experience these happinesses. And then so then says, so then if we if we engage in virtuous deeds, then we will we will experience this happiness of human rebirth and rebirth as gods and liberation and enlightenment. So then can I say so then if so then we could see how important it is, how precious human rebirth is? Because if we die and we end up being reborn in the hell realms, for example, then it will be we won’t be able to accomplish any virtuous deeds in the hell realms. So then understanding this, we understand that we have to accomplish in this life.
We have to make this life meaningful by accomplishing as much virtuous deeds as possible. And then we have to make this determination develop this determination within ourselves that from this moment on, I will not engage in non-virtuous deeds and I will accomplish as much virtue as possible. And then Geshe-la says that if Geshe-la says in the case we are not able to we think we believe that we are not able to accomplish virtuous deeds. And then we if we think that all the three precious jewels will protect us. They are all powerful, and they will take care of me, and and and nothing bad will happen to me.
And then if we think this way, then if we investigate these assertions with in relation to the facts, then we will easily understand that this is not the case. That it is not the case that the Three Jewels will will protect oneself from all these sufferings without oneself having accomplished virtue, without oneself having worked out in the direction of virtue of meditation, of study, reflection so forth. Because, Geshe-la, if we look at all the suffering beings in the lower realms, we see that there’s not one of them that was relieved from from their suffering just by believing just by thinking that the Three Jewels could protect them and not accomplishing any virtue themselves. Is that clear? So then because of all that, we can understand how important it is that we must that we need to accomplish.
We can understand how important it is they need to accomplish virtuous deeds, virtuous actions. And then Gala says, so what is what are those virtuous actions? Those are there are actions, there are activities, there are that, how do you say, that bring forth good qualities, there are that bring forth good. And and non virtuous deeds are activities, are or actions that bring harm. So then this is the difference of virtuous activities or actions and and non virtuous activities or actions.
And then again, Gela says, the quality of an action, of an activity, be it good or bad, depends on the motivation that we have given rise to within our minds. So if we have given rise to a to a good motivation, then that action, that activity will be good a good deed, a good action. And if we have given rise to a to a bad motivation, then it will be a bad a bad action, a bad deed. So then we see how the main thing, the most important thing is the mind, is the good mind. And then in this way, we can see that we have to think in terms of benefiting other beings. And if we cannot benefit other beings, then at the very least, have to think in terms of not harming them. And then Geshe-la says then that intention not to harm other sentient beings is, I would say, is the Dharma of the small vehicle.
And the intention to benefit of the sentient beings represents the Dharma of the great vehicle, the Mahāyāna teachings. So then we have, in our case here, we have then to focus on the Mahāyāna teachings, on the teachings of the great vehicle. So then we have to think that we must then accomplish enlightenment in order to be able to benefit all the sentient beings. So then Geshe-la says, so then what is the meaning of this benefiting other sentient beings, benefiting other beings? Geshe-la says, so okay, giving money, giving food, giving clothing, giving material things, that is not the main point.
That is not really important. The main thing, the main point, the important point here is that whatever activity, whatever work you’re engaging, you’re engaging with the thought that made this activity help all other beings achieving enlightenment. And then like this, one oneself enlightenment in order to be able to accomplish that. And that is the main thing. Money, clothing, food, all this material wealth, they are not the important point here.
They are not what we should the main focus, okay? Similar. So then Geshe-la says an important thing is, again, is the mind, is the thought that we give rise to. And then important thing here in this case is to give rise to the thought that whatever activity virtuous did I’m engaging in, made this virtue act as a cause for the enlightenment of all other sentient beings. And and this, again, this is how we should think.
This is how to say, this is where we have to focus. Okay? And then, Geshe-la says, then this is the meaning of benefiting another, benefiting others. Then again, Geshe-la says, may we think we think of that we are going to engage in a in a virtue now in order that all sentient beings may achieve enlightenment. And then with this motivation in mind, with this thought in mind, then we we do our meditations and teachings.
We do our mantra recitations. We do we come and listen to the teachings and so forth. And then Gela says, of all the beneficial minds that we can give rise to, that we could give rise to, the best one that we can give rise to is the mind of enlightenment. It’s a mind that thinks may all sentient beings achieve enlightenment. In order to accomplish that, I myself must achieve enlightenment.
And in order to accomplish that, I’m going now to work hard to engage in hardships, and I’m going to study and practice and so forth. Okay. No. So then now thinking that in order to in order to achieve to accomplish the enlightenment of all sentient beings, we now meditate for a couple of minutes. So then we are for those who were not here last week, then we are in the fifth chapter of commentary to the Bodhisattva Way of Life, which is the chapter on guarding alertness.
We are on a topic the synopsis of a topic, which is called wrongdoing depends upon the mind. And this is the very end of this topic, which is the synopsis. And so then we read the verse number eight of the root text, which read something like this. Hence, within the three universes, there is nothing to fear other than my own mind. And then Geshe-la briefly reminded us that suffering, and all pain, they they come in dependence upon the mind.
And then in this way, there is nothing in the whole in the whole of existence that we should fear, but our own minds. And then, Gala was explaining the commentary to this verse, which is pretty much the same what was stated before. He’s saying that all thoughts depend upon the mind. And that being so, then there is nothing in all in the whole of the three world spheres. There’s nothing in the underworld, in the world that we live in and in the the world above, there’s nothing at all that we should fear but for our own minds.
Is very difficult. There is this teaching the whole meaning of the teaching is to say that there is there is no other enemy in the whole of the three universes but our own minds. And then this is very it’s something very, very difficult, Geshe-la, because, you know, United States has many enemies, and and Iraq has has enemies with United States, and and and Tibet has enemies with with China. And every individual people as human beings as individuals also they have they have their enemies. So it’s it’s very difficult.
And then, Gala says, if we look, then we will see that there are these wars and these countries, are enemies of each others and so forth. But if we investigate, then we’ll see that all that came out of out of the mind or because of the mind in reliance in dependence upon the mind. And then, again, was giving as an illustration. the the situation of Tibet, for example. Is it is how is it that it is in the on the mind that the Chinese became enemies with the Tibetan people is because because of all the wealth there is in Tibet.
And then out of attachment, the Chinese then decided to get hold of that wealth. So then we can see that it is dependent upon the mind that the war came about. That that conflict came about. It is independence not only not only on the mind, but it’s in dependence upon the the afflictive emotions and conceptions, attachment, anger, and ignorance, are the the three root afflictions. So then Geshe-la says, so then if there is no anger, if there is no attachment, then there wouldn’t there wouldn’t have been that conflict between China and Tibet.
But because there is because the Chinese wanted to get hold of all the wealth of the land or the country and so forth, then the conflict happened. But without these two, anger and attachment, it would not have happened, So Geshe-la says, that being so we can understand that whatever action activity there is, it’s being good or bad. It depends upon the mind, depends on on on the thoughts of the motivation. And apart apart from that, if we investigate, can I say, if we look if we if we investigate, if we analyze the situation, then we’ll see that there is nothing else but the mind to to blame? So then now we go to the next topic of the commentary, is then good qualities depend upon the mind.
So in Geshe-la says, in the same way that bad qualities and faults and wrongdoing depend upon the mind, then good qualities also depend upon the mind. And then this topic has six parts to it, which corresponds to each of the six perfections. So then we have the perfection of generosity or giving depends relies upon the mind, ethics relies upon the mind, patience relies upon the mind, joyous effort relies upon the mind, absorption or concentration relies upon the mind. Again, lastly, wisdom relies upon the mind. So then as for the first of these six perfections, the perfection of generosity, it says, depends upon the mind.
This explanation of this topic has two parts to it. The first one is completing the perfection of giving does not depend on eliminating poverty amongst all beings. This is the first one. And the second one says that it is brought to completion. This perfection of giving is brought to completion by familiarizing oneself with the attitude of generosity, literally, with the mind of giving.
Okay? So then the first one of these topics, which is completing the perfection of giving does not depend on eliminating poverty amongst all beings, is mentioned then in the nine verse number nine of the root text, which reads something like this. If the perfection of generosity were the alleviation of the world’s poverty, then since beings are still starving now, in what manner did the previous Buddhas perfected? In what manner did the previous protectors or Buddhas perfected? So Geshe-la explains, then if if a Buddha, to be a Buddha has to has to have perfected the perfection of generosity.
If they if all these many Buddhas that that that exist now have all of them completed the perfection of generosity. But if there is still so many poor people, destitute people, people who do not have what to eat or what to wear or where to live and so forth. So how then did they complete this perfection of generosity? And Geshe-la says that completing the perfection of generosity is to complete the perfection of generosity, one does not need is not necessary to end all these things or this poverty. So then, Geshe-la was going through the commentary.
And the commentary says that if we consider the completion of the perfection of giving of generosity to be the elimination of all poverty amongst sentient beings, then because there are still so many miserable beings, then we will not be able we will have to say that it is incorrect to state that the previous protectors Buddhas have completed the perfection generosity. Do you understand? If we say, if we assume that the completion of the perfection of generosity is the elimination of all poverty, then we will not be able to will have to say then as a consequence that the previous Buddhas have not completed the perfection of generosity. Okay. Then the second topic, which perfection of generosity is brought to completion by familiarizing oneself with the mind of giving, right, with the attitude of generosity.
Then we read then verse number ten of the root text, which says, the perfection of generosity is said to be the thought to give all beings everything together with the fruit of the result of such a thought. Hence, it is simply a state of mind. Geshe-la says, then it is just a state of mind, it is just our motivation, our intention, and it is not the actual giving of objects, Geshe-la explains. And so it is just the mind that thinks that the things of giving one’s wealth, one’s material possessions, that it thinks of dedicating one’s virtue, one’s roots of virtue, one’s merits to other sentient beings, think things of doing, engaging in work in in activities for the sake of sentient beings, giving of giving giving all these all these things to them. Okay?
So then so then, again, I was going through the commentary and explained the commentary, and Geshe-la was saying that then if that is so, then how do say, just the thought, the wish the mind that wishes to give to all beings, to all beings, all of one’s body, one’s wealth and possessions and one’s roots of virtue and the results and the merits, how to say, all of one’s good qualities. Then mind getting familiarized with this mind, with this attitude, that is the completion of the perfection of generosity. And so because of that then, it is because of that then, we can we can understand that the completion of or the perfection of generosity, that that perfection of generosity relies upon the mind. Okay? So then Geshe-la is explaining.
So then the defining characteristic of generosity, of the perfection of giving is literally if I translate it literally from the Tibetan, is is the mind of giving. So then Geshe-la says, then at all times, we should we should be striving to to increase this mind of giving. Okay? So then, again, I said, then this is is very difficult to accomplish because since beginning this time or from time immemorial, we have been familiarizing ourselves with the mind of miserliness. And so then it is very difficult to to bring about this this mind of giving, this attitude of generosity.
But then says, it is it is again, it is not about our ourselves actually giving giving something. It’s just about bringing forth the this mind. So then again, whenever we whenever we can, we should be, how do you say, striving to give rise to this mind. So then I forgot to mention one thing that Geshe-la said before is that then what we have to bring forth this mind of giving at all times, and we should we should strive then not to give in to that mind of self grasping, which is which is the origin of that miserly mind, that miserly attitude. So then we should, in order to harm that mind of self grasping, we should exercise the mind of giving, the mind of generosity.
And then Geshe-la says now, So then Geshe-la says, then that in exercising that mind of giving, that mind of the attitude of generosity, then we have to protect, We have to guard our our mind of enlightenment. And we have to think with the thought that one must achieve enlightenment for the sake of all sentient beings, then I’m going now to give. I’m going to and then one has to cultivate one’s mind in this way. This one. Okay?
So Geshe-la says, if we then constantly strive to familiarize ourselves with this mind of generosity, with this attitude of generosity, then that attachment, the mind of attachment will diminish more and more. And then eventually, if we keep on familiarizing ourselves, we will get to a point, Geshe-la says, he believes we will get to a point where we will be able to give everything to others in actuality. We’ll be able to give all our possessions, we’ll be able to give our bodies, we’ll be able to give our lives in service for all of sentient beings, for the benefit of all sentient beings. So then again, I say so then if we are not bodhisattvas, if the person is not a bodhisattva, he will not be able he or she will not be able to accomplish that, this actual giving so selflessly. But then if one is a bodhisattva, then one will be able without any thought of miserliness, one will be able to give away all of one’s possessions, all one’s body and everything for the sake of benefiting all sentient beings without any regrets, without only with how to say, great With great joy, he will be able to accomplish that with great joy, he or she.
Okay. So now we go to the next one, which is the perfection of ethics relies upon the mind. Then again, the perfection of ethics, this topic has again two divisions in the same vein that there was for the perfection of generosity. Then it is said that it is invalid to say that completing the perfection of ethics depends upon the exhaustion of all sentient beings who kill or depends upon the elimination of all sentient beings who kill. And then the second part of this commentary says, it is perfection of ethics is brought to completion by familiarizing oneself with the intention to abandon killing in this case.
Okay. The ethics, it is invalid to say that the perfection of ethics depends upon the eliminating all sentient beings, all beings who kill. He’s giving the text says yeah. In the case, he’s giving as an example, one of one of the non virtues, which is the killing. So then it is incorrect to say that it is it depends on the elimination of all beings who kill.
Perfection of ethics is brought to completion, to perfection by familiarizing oneself with the intention to abandon killing. So then the first topic, which is the perfection of generosity, does not depend on the exhaustion or the elimination of all sentient beings who kill, perfection of ethics, right? So then we read for this topic, we read the root verse number eleven, the first half of it, which reads something like this. Nowhere has the killing of fish and other creatures been eradicated. That’s the first half of the verse.
And then the commentary goes on to state that deer, wild animals, fish, and and and all other wild animals there are, there is not a place, how to say, where the killing of the creatures, I would say, could be eradicated. It’s impossible to deliver such a deed. So then Geshe-la explains then if this that being the case, we can see then that the perfection of ethics in relation to the this non virtue of killing then is brought about by cultivating, by familiarizing oneself with the thought, with the intention to abandon the act of killing, with the intention, with the mind that thinks, oh, I’m I’m not going to kill. Killing is bad. Killing is non-virtue, etcetera, etcetera.
This one. Okay? So then again, I said, again, then what we have to do then in order to bring about the perfection to complete this perfection of ethics is to familiarize ourselves with the with the mind that thinks I’m not going to engage in killing. I’m not going to kill any any sentient beings. It is not about stopping other beings from killing because that is impossible.
It is just about ridding oneself of this attitude of abandoning, abandoning non-virtuous, abandoning killing in this case. So then and then the second topic of this commentary to the perfection of ethics, depending relying upon the mind reads, it is brought to completion. The perfection of ethics is brought to completion by familiarizing oneself with the intention to abandon killing or abandon non-virtue. Then the second half of that root verse then comes and it reads something like this. For the attainment of merely the thought to forsake such things is explained as the perfection of moral discipline, okay?
Then again, I was reading the commentary. The commentary goes on to say that for those reasons, then we can see that the completion of the perfection of ethics comes about by perfecting one’s attitude, for familiarizing oneself with the mind that wishes to abandon, to abandon non-virtue, such non virtues as taking what is not given or the harmful intent and so forth. And then as it is stated in the sutras, how do you say, the perfection of ethics is the mind of that abandons harming others. Okay?