Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Śāntideva’s image of a physical wound — we guard a slight injury carefully yet ignore far worse harm from afflictive emotions — anchors this 72-minute session. Geshe Pema Tsering opens by unpacking a root verse contrasting loving kindness and compassion (sources of happiness) with self-cherishing and self-grasping (sources of suffering), insisting these are universal human concerns, not merely religious ones. He outlines a graduated meditation expanding warmth from close ones to all beings until the awakening mind arises naturally. Chapter Five verses 20–24 then follow: the wound analogy for why guarding the mind matters, the benefit of sustained mindfulness among hostile or tempting companions, the priority of inner virtue over wealth or reputation, and the definitions and five disadvantages of lacking alertness. A short Q&A explores whether strong mindfulness removes the need for physical isolation from harmful company.
File metadata (for organising)
File: 2006 05 02a Bodhisattvas way of Life.mp3
UUID: 22868501-febd-4814-b9dc-83d8da0c5c2f
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life 2005 Mar -2007 (Geshe Pema Tsering)
Date: 2006-05-02
Recorded at: Buddha House Adelaide
Duration: 71.6 minutes
Words: ~4,559
So, in elaboration, furthermore, he explains that all the from from wishing happiness to others, the text says happiness will follow. So then, from which minds does this happiness will follow? From the minds of which happiness to others, which are the minds of loving kindness and compassion. So from these two minds of loving kindness and compassion, then happiness will ensue. And then, when we talk about from suffering will follow comes from wishing happiness for oneself alone, then we are referring Geshe-la explains that we are referring then to the the minds of two minds of self grasping and self-cherishing.
And from these two minds, only suffering will follow. So then, that being said, can I explain? So then, because of all of all that was said, then we can understand that these two minds of loving kindness and compassion, they are very special and very important. And then and then on the other hand, And then on the other hand, we can we can also see that these two minds of self-cherishing and self grasping, they are very they are very bad.
And then, these two minds of self-cherishing and self grasping are what causes us to Those minds of loving kindness and compassion, they are to be called as to be regarded as our ultimate friends. So then, again, I just so then, minds of loving kindness and compassion, then they are to be regarded as our ultimate friends. And those minds of self grasping and self-cherishing, are our ultimate enemies. And then so then so then, Geshe-la says, we must understand that. We must reflect upon it and understand it to be so.
And But in for most people, what what we usually do, what we usually think about when when we start talking about loving kindness and compassion, we think that this is just how do you say, this is just religious talk. It is not it is not for ourselves. This is usually how how most of us would think about it. But then, Geshe-la says, this is the even though most of us think in this way, think in this way, and say such things, it is not the case. I mean, it is not the case that this is exclusively a religious matter.
It concerns every human being. I mean, there is no human being whatsoever. There’s no human being at all that does not wish happiness for himself or or himself or herself. And then, Geshe-la explains, so then so then we can see how important and how special these minds of love and kindness and compassion are. And then on the other hand, there is no sentient being that that does not experience suffering out of self-cherishing and self grasping.
And then every everyone needs to get rid of these two minds of self-cherishing and self grasping. Says that if if we investigate, if we set our minds to it, we will understand how it is that loving kindness and compassion can are the source of of of happiness and can bring us happiness. And Geshe-la, just as, how to say it? As an illustration, as as an example, he was saying, if we if we observe those who are endowed with these two minds, who those who are endowed with loving kindness, and those who are endowed with compassion, we will see that there is not one that everybody does not like,, this this person or this person. And on the other hand, if we observe those who while overwhelmed by by their minds of self-cherishing and self grasping, they are working only for to achieve their own welfare, and they are creating, how to say, obstacles for others in order to obtain their own happiness and so forth, we will see that there is no one who likes these people.
This one. Okay. So then so then those who are endowed with these two minds of loving kindness and compassion, those beings who have them, they will never whatever whatever it is that they they think or say, will never will always be will always be with the with the the thought of benefiting other beings. And at the very least, will never be with the thought of harming other beings. And whatever in the same in the same way, whatever activities they engage in will always be with the the intention, with the goal of accomplishing the benefit of other beings.
And never, at the very least, never with the intent of harming all sentient beings. And then on the other hand, those who are those who have this very strong self grasping and self-cherishing minds, they they they will, at all times, be ready to, how do you say, how do you say, working to accomplish their own purpose alone. And and they will be completely disregard disregarding whatever happens to other beings while they’re trying to accomplish their own purposes. And they will in to accomplish their own purpose, will look down on others and they will create obstacles to others and so forth. And there is no one who likes this sort of people who is there.
So then Gela says, so then those who are endowed with loving kindness and compassion, those beings who are endowed with them, the every everyone likes those people. And on the other hand, those people who are overpowered by, how do say, self grasping and self-cherishing, there’s no one who who likes them. So then, Geshe-la is explaining, so then those two minds of love and kindness and compassion, they concern all human beings, not only be it be it a religious person or a nonreligious person. It doesn’t matter. It concerns all human beings.
Okay? So then, Geshe-la says so then, because of all that it was Gala says, then we can see that to achieve to accomplish the benefits, the happiness of of this life, then we cannot we can understand that we cannot go without these two minds of loving kindness and compassion. Right? But not only that, Gela says, then the happiness of future lives and the happiness of liberation and the happiness of enlightenment also relies on these two minds of loving kindness and compassion. Even though so then we understand all those things, and still still we, all of us here, we do not have these two minds of loving kindness and compassion.
And then Geshe-la explains so that Geshe-la explains what he’s what he’s trying to say. He said, we we have it. If we stop to think about it, they will come about, but we do not have very strong, fully developed vast minds of loving kindness and compassion. So then we must reflecting upon it again and again. We must get used to them.
And make them vast. So then so then we must we must if we want to to to be happy, if we want to attain happiness, to achieve happiness, then we must we must meditate. We must accustom ourselves with these two minds of loving kindness and compassion. And then, how do you say, make it stronger and stronger. And then Gala says, at first, we start meditating in relation to our parents, to our father, our mother, our siblings, our friends, those who are close to us, and then we go expanding this meditation to other beings until we we until our meditation embraces every sentient being.
So then by increasing the number of of of beings in our meditation, then we we get to the point where we meditate in relation to every sentient being. And then when we do that, and we think, may all sentient beings be free, have happiness and its causes, and may all sentient beings be free from suffering and its causes, then we will have accomplished what is called great loving kindness and great compassion. So then Geshe-la explains. So then if we can give rise, if we can accomplish that mind of of great loving kindness, and, of course, the mind of of great compassion, Gela explains that they both they come together. They are like two sides of the same coin, so to speak.
So then we then what will follow from that is is the mind of enlightenment. So Geshe-la explains, so the mind of great loving kindness is the mind that wishes all sentient beings without exception to have happiness and its causes, and and the mind that wishes to accomplish that for them. And then on the other hand, mind of of great compassion is the mind that wishes all sentient beings without exception to be free from suffering and its causes. And then having accomplished this mind, then one will naturally think that, you know, one must oneself accomplish this for all sentient beings. And in order to accomplish that, one must then enlightenment is full enlightenment is necessary, then one must one self attain enlightenment in order to accomplish that.
And that is what is called the mind of enlightenment. So then so then, Gela is explaining as as for these two minds of loving kindness and compassion that we have been talking about is is like the the root verse, that which the Geshe-la quoted in the beginning says, so then all happiness, which is to talk about the mind of loving kindness, all happiness comes from wishing others to be happy, and then all suffering comes from wishing oneself alone to be happy. So so then all that being said, Geshe-la says, now we must we we meditate little bit and thinking that all sentient beings without exception must be free from suffering. So in order to in order to accomplish that, I myself must achieve enlightenment. I think I might just we meditate a bit on the mind of enlightenment. So Geshe-la says, but but still if we if we meditate on it at all times, then it will it will improve, and then we’ll be able to to bring it about.
So then we are on the fifth chapter of the Bodhisattva way of life, which is which is a chapter on guarding alertness. And we are into the topic which reads the reasons why we must guard our minds. So we start with verse number twenty of the root text and this verse reads something like this and if I am careful of a wound through through fear of it being slightly hurt, then why do I not guard the wound of my mind through fear of being crushed by the mountains of hell? And, again, I was briefly explaining. So then, a wound, a physical wound, is something is something that gives us very small suffering or pain.
And still, we are very we are very conscious of of protecting it. Now the sufferings of hell that follow from engaging from being overwhelmed with with the afflictive emotions that come come up in our mind streams, then they they are far greater than those little sufferings. So there is no reason whatsoever why we should not guard our minds from these afflictive emotions and conceptions. Okay? So, Geshe-la was going through commentary.
And the commentary reads something like this. So if it is alright for us to be conscious about a wound because we are fearful we are fearful. We are afraid of the little suffering that this physical wound will bring to us. Then Gela was then Gela was adding to the commentary itself. He was saying, so then, naturally, all of us for the sake of healing the wound, are careful with it and we don’t engage in any activities that might hurt it.
We take medicines and so forth in order to alleviate the pain and try to heal it. So so if that is so, then the text goes on to say, there is no reason why we should not protect the wounds of our mind that’s how do you say, how do you say, that negativities and, how do say, negativities and moral downfalls, like negativities and moral downfalls that will that will bring us, that will make us experience the great suffering of being crushed by mountains, for example, as in in the crushing hell, which is one hell realm and so forth. So then by understanding, by understanding, by seeing how not protecting the mind is such a great fault, then we must put effort, apply ourselves to protecting it, to guarding Okay? So then Geshe-la says, so then it is isn’t isn’t it like this that we all are very careful with a little physical wound that we have, but we do not, we never think about negativities or moral misconduct that we might engage in, which are much greater mistakes, bring us greater pain. Isn’t isn’t it like this?
Geshe-la asks us. So then can I ask so then isn’t it like this again, Gela asked? So that we we are very careful of these small physical sufferings, but we are not careful of of negativities and and and and, how to say, of our and moral downfalls or or misconduct that bring us, and get us as great great great negativities and moral downfalls, for example, will will make us be reborn in the hell realms, and smaller ones will make us be reborn as animals or as hungry ghosts. And and this suffering that we experience the suffering that we experience in these realms is very great. But, usually, we do not think about it, isn’t it?
So then Gala says, so then when we when we are reading, for example, such a scripture which which is talking about it, and then and then we think, oh, really, we must we must guard our minds. We must protect, guard our minds against afflictive emotions, against negativities, negativities, and against moral downfalls and so forth. There’s great suffering involved in not doing that and so forth. And also when we are we are just casually talking about the subjects, and then we we actually we think about it. We say, yes.
We must do this. We must meditate, and we must guard our minds, and so forth and so forth. But as soon as we close the book or we always stop our conversation, then our mind tends to something else, isn’t it? So then says, he himself, he we it is like like this with him. And how it is with you?
And then we go to the next topic of the commentary, which reads the benefits. What are the benefits of of guarding one’s mind? Then we read verse number twenty one, which reads something like this. Should I behave in such a way as this? Then where among harmful people or even in the midst of women, the steady effort to control myself will not decline.
And then Gala was explaining, so then if we if we are making effort to guard our minds with mindfulness and alertness, then it doesn’t matter whether we are amongst hateful people or or women in the case, which which, I would say, give rise to lust or attachment and so forth. Then if we are guarding our minds, then we won’t engage in any negative deeds, and we won’t engage in in in any sort of moral downfall and so forth. Okay? So then Geshe-la was explaining the commentary, and the commentary read something like this. So if if we behave if we continually abide in in such an attitude that arrests stops with a a of emotions and perceptions from arising in our minds, then even if we are in the midst of of harmful people, hateful, harmful people, which Gela explains, people who hurt us, we will be able then, Gela explains, to be patient with them.
We’ll be able to meditate on patience and be patient with them. And even if we are amongst lustful women, then we will be able by guarding our minds, I’d say, to not to be overwhelmed by attachment and not to engage in any negativity that will follow attachment. So then So then in this way, we are able to firmly how do you say, protect, restrain our minds, and then not let it degenerate. Okay?
Yes, And just in case, the text talks about woman because the author was was a man, so it it refers to woman here, but either way. So then we go to the next next subject, which is to devotedly how do say? To assiduously persevere in the protecting one’s mind through mindfulness with mindfulness. Yes. So then we read the next verse, which is verse twenty two, and it reads something like this.
It is better to be without wealth, honor, body, and livelihood, and it is better to let other virtues deteriorate rather than ever to let the virtues of the mind decline. And again, I briefly explains, so then it is better to be without our wealth and and then that that refers to any goods we might have, any possessions we might have and then respect or honor or any anybody who pays us respect and so forth and and the body and the livelihood and food and sustenance and and and clothing and whatever, and any other virtues, small virtues that that would bring that refer refer to the happiness, relate to the happiness of this life alone. Those are small virtues. Then to then to let the virtues of the mind decline. And then Gela, when was explaining these virtues of the mind, was translated as the virtues of the mind, Gala was explaining is are those is is referring to those minds of the mind of enlightenment, the mind of loving kindness, the mind of compassion, and so forth.
Okay? So then for these two minds of loving kindness and compassion, if we have them, then it doesn’t it doesn’t matter if we if we are lacking everything else. So now we’re gonna we go to another division of the text, another topic, which is the the method of guarding the mind, which is guarding mindfulness and alertness. And then I was just explaining, so then if we are to guard the mind, then we must guard both mindfulness and alertness. Not one nor the other, both of them.
So then this topic has two parts to it. The first part is the presentation, and the second one is the explanation. And then as for the presentation, we read the next verse, which is verse twenty three, and it reads something like this. Oh, you who wish to guard your minds, I beseech you with folded hands. Always exert yourselves to guard mindfulness and alertness.
So then then we said that the author is is is asking us to please guard our mindfulness and alertness. And then and then we we answer to him, yes. Yes. No worries. No worries.
Yes. We we say easily we say, yes. Yes. We’ll guard it. But then, in fact, it’s very difficult to actually do that, isn’t it?
Oh, yeah. Mindfulness and alert? Oh, okay. Yes. It’s going to come actually right right now, actually.
Yeah. Yeah. It’s just going to come the commentary. So then we we go for the commentary. Right?
And the commentary is reading something like this. So then if we are if we are devoid of of mindfulness and alertness, then by not being able to guard our minds, then those those who wish to guard it, to guard the mind how do say? They are besieged to to engage in mindfulness and alertness. And then the definition of of mindfulness is given, which is that mind which does not forget how do say, the perceived objects of virtue. Okay.
So this did you understand the mindfulness? Yeah? So then and then Geshe-la is explaining. So then, for example, in the case of the mind of enlightenment, which is the mind that wishes to attain enlightenment in order to free all sentient beings from suffering, to bring all sentient beings to enlightenment. So the object of observation of that mind is enlightenment.
Right? It’s attainment of enlightenment. So mindfulness then is not forgetting that object of observation, the wish to attain enlightenment. And then, on the other hand, that mind which is watching our actions of body, speech, and mind in order to accomplish that goal, that object of observation, the the attainment of enlightenment, the mind which is watching over our actions is is the mind of alertness.
And then we will see right now is what follows is the definition of of alertness. So then and then so then it follows alertness is that mind which is watching over, how to say, the situation of the three doors of body, speech, and mind. So then so then the the commentary is explaining that Śāntideva is beseeching us with his hands together for us to to not let our minds deteriorate and and and guard our minds even at the cost of our lives with alertness and and mindfulness. Okay? Okay?
The Vigilance in the in this case is is just another translation for alertness. Okay. This one. And then we go to the commenter is explaining something that in the So then the commentator is is explaining that in some texts in this text, in the case in the case of text, he’s beseeching us with his hands together, and and that what’s that’s what is written in in the in the root verse. But in other texts, instead of beseeching us, they he will be admonishing us to do so, and that’s just a technicality that the the commentary is going through here.
So then and then we go to the next part of this topic. The topic is still the method of guarding the mind, guarding mindfulness and alertness. So there was the the presentation, and now there is the explanation. And the explanation has two parts to it. Okay?
So first one is the disadvantages of lacking alertness alertness. And then the second part is guarding mindfulness as a method of guarding alertness. And then the first one of those, the disadvantages of lacking alertness has five parts. Okay? Okay?
So then so then if one is devoid of mindfulness and alertness, then whatever actions one performs will have little power. Okay? It’s the first one. And then the second of this list of disadvantages is that wisdom will not become pure. The third is ethics or morality will not become pure.
Then the fourth is virtues that were previously accumulated will be destroyed. And the fifth and last one is the accomplishment of virtues not previously accumulated will be hindered. Okay? So then we go for the first of those disadvantages of lacking alertness, and then we read then for verse number twenty four of the root text. It reads like this.
People who are disturbed or afflicted by sickness have no strength to do anything useful. Likewise, those whose minds are disturbed by confusion or delusion have no strength to do anything wholesome. Okay? So then we go for the commentary, and the commentary is saying, then those people who are afflicted by by sickness, and then Gela was saying, those who have those people who have an an illness, they they won’t they won’t be able to perform any work, any physical activity with with they won’t have any strength to perform any physical activities. And the and the text itself gives the example of working in the fields, so they won’t have any power to do such such such works, such jobs.
And then in the same in the same fashion, then those who do not have alertness and then are afflicted by by the confusions or or or as to what actions are to be adopted and as to what actions are to be discarded. And then not knowing, Gala explains, not knowing which actions are going are going are good actions and which actions are good and so forth, then those who have this mind, whose minds are disturbed in such way, then whatever virtuous actions they engage in will have very little power. Okay? So we we stop here today? Do I have time for questions?
Yeah. Mhmm. So any questions? Yeah. I’ll see.
I’ll see if I can sort out sort this out for you. So, So then I was just asking you now to explain the meaning of those harmful beings, for example, because I knew I knew he was going straight to the answer to explain what what what is going on. So I’m gonna explain explain. So then those those harmful people are people who are full of hate or people who would cause physical harm or people who would be drinking or people who would be smoking and engaging in non-virtues in general. And then Gela says, if we are guarding our minds and our actions, if we are guarding our minds with mindfulness, and we are if we are guarding our actions of body, speech, mind with alertness, then we will not retaliate to their physical harm.
We will not do the same as they are doing and so forth. Does that does that answer the question. Yeah. Is is that is that it, isn’t it? Okay.
Yes. This one. Yeah. Yeah. So then Geshe-la says, Geshe-la says, if we if we guard our minds okay?
If we guard our minds, then it doesn’t matter where we are. We don’t need to be alone or isolated. Then if even if we are amidst such harmful people, smoking, so forth, we’ll be able to understand, oh, smoking is bad and and it’s harmful. You know, we shouldn’t smoke, or we won’t smoke. If we are if we are guarding our minds, then that’s how we’re going to we’re going to act, think, and then we will not do these things.
Now if we are not able to guard our minds, then there is benefit in retreating or in isolating oneself, being alone, and so forth. Okay? Yeah. Yeah. So then I understood what you said.
I know what Geshe-la said before, okay, was a bit different from that. And I was I was I was asking him if if all I remember was right, and then he he explained. I said, yes. And he explained it again. So it’s like this.
So if you are if you are amongst these harmful people and and then if they harm they harm you, then if if you have mindfulness and alertness, then you will be able not to get angry at with them, and and we will you will be able to stop yourself from retaliating. That means you will be able to be patient with them. You will be able to meditate on patience with them. On the other hand, if you do not have mindfulness and alertness, then you won’t be able to be patient with them. Does that situate the whole thing?
Okay. Okay? Shall we shall we finish then? Oh, you have you don’t have any questions? So then, morning prayers. Thank you. Go Yeah.
Twenty six.