Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. The leaking-vase image — wisdom draining from an unguarded mind as water escapes a holed jar — anchors this 77-minute session, in which Geshe Pema Tsering covers the final four of five disadvantages of lacking alertness in Śāntideva’s Bodhisattva Way of Life. Verse by verse, the commentary shows how impure alertness corrupts wisdom first, then morality — even the learned and the faithful can break their vows when alertness fails. Two further verses cast afflictive emotions as thieves plundering accumulated merit and blocking future virtue, leaving the practitioner spiritually destitute and liable to lower rebirth. A Q&A closes the session: students connect the teaching to miners rescued after fourteen days underground, then ask why a bodhisattva felt no anger when his limbs were cut — Geshe-la explains how receiving harm, for a bodhisattva, deepens compassion and strengthens the mind of enlightenment rather than provoking retaliation. For practitioners following the series.
File metadata (for organising)
File: 2006 05 09 Bodhisattvas Way of Life.mp3
UUID: 3d3e1836-8ba9-4479-a5c3-72f83720f75d
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life 2005 Mar -2007 (Geshe Pema Tsering)
Date: 2006-05-09
Recorded at: Buddha House Adelaide
Duration: 77.3 minutes
Words: ~2,660
We can meditate at all times or at any time. We can meditate on the mind of enlightenment. It’s going to be very beneficial, and we can, how to say, gather a great amount of merit in this way. So then if we meditate in this way, and then whatever virtue we engage in with that motivation, then that action will turn into the causes of enlightenment. So then, I guess everybody was here last Tuesday, right?
So we are talking about the disadvantages of lacking alertness. And we we so Geshe-la was explaining, we were talking before about the text was was talking about how we have to protect our minds and how do we have to protect it by, with mindfulness and alertness and so forth. And then we talk about the advantages advantages of having mindfulness and alertness and so forth. And then now we are So we are talking about the disadvantages of lacking it, and then there are five There were five parts to this topic, to the disadvantages, and we are in the second one, which is wisdom will not become pure if we are lacking on mindfulness and alertness. And then we read the verse number twenty five, which reads something like this: Whatever has been learned, contemplated and meditated upon by those whose minds lack alertness, just like water in a leaking vase or vase, it will not be retained in their memory.
Okay? So then Geshe-la was just briefly explaining the Tibetan. He was just saying, so that, again, if we do not have mindfulness If we do not have alertness, then our hearing won’t turn out well, our reflecting won’t turn out well, our meditating will not turn out well, and our minds will be just like a vase with a hole in it, and no matter how much water you pour into it, it will leak, or the water will leak away, out of it. So, yeah, so we will not be able to retain any knowledge. So when Gala was talking about the vase with a hole into it, I was just explaining to him that it’s just like my mind.
So then again, I was going for the commentary and then make some additions to it. So then the commentary is just saying, if we are devoid of alertness, then the excellent wisdom, the collection of excellent wisdom will not come about. So then for those beings who have a mind which is devoid of alertness, then they, how to say, whatever wisdom they might have had before through, how to say, hearing, contemplating and meditating, then just like again a vase with a hole on it from which the water in which the water cannot stay and always leaks, then that person having his, by force of his deteriorated alertness, will not be able to recollect any of that knowledge. And then, how to say, his wisdom would then deteriorate. And then Geshe-la was just saying, so then we can see how important both mindfulness and alertness are for our practice, our study.
Okay? So Geshe-la was explaining, giving an illustration, for example, in the case of the mind of enlightenment, is thinking: then I must bring all sentient beings to enlightenment, in order to do that I must attain enlightenment. So that mind which is always recollecting that purpose, that is what we call mindfulness. And then that mindfulness can be harmed by what is called a mental factor, which is called forgetfulness, which is a mental factor which would harm that recollection of the mind of enlightenment, of the purpose. And then that mind which is watching over to see recollecting if the mind of enlightenment is being recollected or is being, how to say, forgotten, then that is alertness.
And so then we can see those two and how we must then protect both of them, guard and cultivate both of them. So then, I’m going to say: so then there is this forgetfulness, this mental factor of forgetfulness, which harms mindfulness. And then on the other hand, there is another mental factor which is well, literally, it’s just not alertness or non alertness, which would harm alertness itself. And then, Geshe-la says, we must then guard ourselves against these two mental factors for forgetfulness and non-alertness. Okay?
So then when we are meditating on on for example, when we meditate on the mind of enlightenment, and we’re thinking, may I attain the state of enlightenment, and then we are thinking that, and then right after giving rise to this thought, another thought comes about something else. And then that is the doing of that mental factor of forgetfulness.
So then, then Geshe-la said, so then we must arrest that mind of forgetfulness, that mental factor of forgetfulness. And then if we can do that, then we are able to abide, to recollect, constantly recollect the mind of enlightenment. And then, not only that, we also must arrest that non alertness, protect ourselves from it. And then if can, in this way, abide constantly in alertness and in mindfulness, then we’ll be able to abide single constantly abide on on the intent of enlightenment. So Geshe-la is explaining how irrespective of the subject we are studying, or we are trying to learn, learn, be it the Buddha Dharma or be it a worldly mundane subject, then we must have both mindfulness and alertness.
If we are not endowed with it, then we won’t be able to to learn our our subject of study. Okay? So then we go then to next topic, to the next topic in relation to disadvantages of lacking alertness, which is lacking alertness then morality will not become pure. And then we read the next root verse, which reads like this: Even those who have much learning, faith and willing perseverance will become defiled defiled by a moral downfall due to the mistake of lacking alertness. And then, again, was just explaining the Tibetan words, which were translated as people who have a lot of learning, those scholars and intellectuals and so forth, and people who have great faith, and people who have this strong, how to say, perseverance in their practice and so forth, even if they have if the minds become, how to say, faulty with the lack of alertness, then how to say, they will probably they will incur what is called a moral downfall, which is the breakage of a vow and so forth.
Okay? You understand? So then, Geshe-la was going through the commentary. And the commentary is saying, so then those many learned beings, and people who have faith in the Dharma, in the teachings, and then those other many other people who have this assiduous perseverance in the practice of virtue, then if they become, how do you say, faulty with the lack of alertness, lacking that alertness which abides discernment of what is to be adopted and what is to be discarded, then then they will be stained, they will be stained or soiled by a moral downfall. And then so this way the text calls us to then to guard how to say, to guard put effort in guarding alertness.
Okay? So then we go to the next topic, which reads, virtues previously accumulated will be destroyed. And then Geshe-la was reading the next root verse and explaining it, and the next root verse, verse twenty seven reads like this, The of unalertness in following following upon the decline of mindfulness will steal even the merits I have firmly gathered, so that I shall then proceed to lower realms. And again, I was just explaining, so then the lack of that mind which lacks alertness is being compared to a thief, and then not having how to say lacking alertness and mindfulness, then whatever merits one might have accumulated, just like a very precious object which is left unguarded and will be stolen, then those merits will be destroyed by this the lack of alertness. And then how to say one will fall into, how to say, a bad migration.
Okay? So then, Geshe-la was reading the commentary and explaining some of the words in the commentary. And the commentary was just reading, so then those beings, those people who lack alertness, then how to say by following after the decline or the deterioration of mindfulness, which deterioration the deterioration which forgets, how to say, the objects of virtue, then we’ll have whatever merits they have accumulated stolen by the thieves of afflictive emotions. And then they will become poor, and then just like people who have the wealth robbed and become destitute, then we will have our virtues robbed by this, how to say, afflictions, and we’ll become poorer virtue. And then Geshe-la was just explaining that those when we’re talking about the thieves of of those thieves of afflictive emotions, and again, Geshe-la was referring back again to those mental factors of forgetfulness and non alertness.
And then again, Geshe-la is saying again, Geshe-la is saying that just as somebody who has a someone who has wealthy object, a very precious object. And then if this having a precious object, then we must guard it against thieves and robbers and so forth. If we do not guard it, then eventually a thief and a robber will come, and in an instant will become will come from being a wealthy being, a wealthy person, and will turn into destitute. And in the same way as that precious object must be guarded, then our virtues, accumulation of virtues must be guarded with mindfulness and alertness. And then if, how to say, the robbers or the thieves of unalertness or non alertness and forgetfulness come about, then we will be afflicted by all sorts of other afflictive emotions will follow behind them, and then all our collections of virtue will be taken away from us.
And we’ll be again, as Geshe-la was saying, we will be again, we’ll be, how to say, poor of merit, destitute. Destitute of merit? And and we will be reborn in the lower realms. So then we go to the last of the five topics of the disadvantages of lacking alertness. And then this last one reads, the accomplishment of virtues not previously performed will be hindered.
And then we read the next root verse, number twenty eight, which reads like this, This host of thieves, who are my own disturbing conceptions, will search for a good opportunity. Having found it, they will steal my virtue and destroy the attainment of a life in a happy realm. And then Geshe-la was briefly, so then Geshe-la was just explaining. So then, again, the afflictive emotions are being compared to a band of thieves. And that will be as thieves will look around houses through the windows to see what valuable objects they can steal or rob, then those afflictive emotions will be doing the same to see whatever virtues can be destroyed.
And then when they find an opportunity, they will take away our virtues from us and we’ll be we’ll miss, I would say, yeah, we will lose our chances of a happy rebirth. Okay? So then Gela is going again for the commentary to this root verse, and this commentary is saying, so then, if we do not protect our minds with alertness, then that band of thieves, which are afflictive emotions, then they will how do you say, they will search for an opportunity to take away our riches, which are our collections of virtue. And then having found an opportunity, they will carry them away. And with it, they will destroy the results of the collections of virtue, which will be a happy rebirth and also they will cut the lifeline of our liberation.
And then in this way, how do say, reflecting about the shortcomings of lacking alertness, then we must then make effort in protecting alertness, guarding alertness, which how to say, which is which is constantly overseeing our deeds of of body, speech, and mind if we are going to engage in virtuous or non-virtuous and so forth. Okay? I’m I’m asking if it is okay if we stop today at this point. So if you have any questions? Yes?
What was that? Sorry. Yes. Okay. To me how can I I just have to find out how to translate the words?
An How many days they stayed there? Fourteen days. People searching for But today, loss. So then Geshe-la says that, yes, it’s probably It is probably a good illustration of mindfulness and alertness. Geshe-la says because while they were being mindful, those two people, those two men were, how do say, trapped underground, then then they were working to release them.
Because if they were not mindful of of them being there, recollecting them being there, then they wouldn’t work to to to release them. Yes. Yes. Mindfulness alertness. How could how how how could him not that possible?
That he didn’t get angry. Yeah. Was that it? Yeah. That’s because of — [unclear] — I’m not being able to ask a question.
So then Geshe-la is explaining so then I’m sorry. Geshe-la was explaining that bodhisattva well, he was a bodhisattva then. And then, Geshe-la explained, for a bodhisattva so then for a bodhisattva, someone who had realized great compassion, and great love and kindness. And then by force of that great compassion, yeah, great love and kindness, he didn’t get angry. Furthermore, Geshe-la was explaining that giving food to him, or cutting his arm, for him it makes no difference.
And on top of that, that bodhisattva, when he had his hands or his limbs cut, he did not As a bodhisattva, he did not experience the suffering. Suffering. He was happy with it, because he is a bodhisattva. So because of of like That that was the end of another bad karma for him. Is that why he was happy?
As if he was meditating that that that that there is this burning burning bad karma. So then Geshe-la Geshe-la said first that if Helen turns out to become a bodhisattva, practices well and becomes a bodhisattva, then even if somebody cuts your hand, then you wouldn’t you wouldn’t engage in any negativity because of that. And then I was asking, so then would would he be thinking that would he be meditating then that his karma is being burned? He said, well, he might think that, but he’s probably generating compassion for that person who is doing the negativity, who is cutting him. So then, again, as Geshe-la was saying, then he is meditating on compassion.
He is meditating on the mind of enlightenment. And then when he is being harmed in that way, it is not causing him to engage in negativity, it’s not causing him to get angry or anything. It is going to be the cause for him, it’s going to cause him, as a bodhisattva, generate more compassion, to strengthen his mind of enlightenment, and so forth. Even if he thinks about he might be thinking also about how his karma is being burned, and so forth. And all that just, how do you say, fuels his compassion and his mind of enlightenment, his determination to attain enlightenment.
And then Geshe-la is explaining also that that king who was cutting the limbs of the bodhisattva, then when he understands that he was actually causing harm to a bodhisattva, then he will generate very great regret. And then by the force of that great regret that that king is generating, then he will be able to get rid of many negativities also. That king will be able to get rid of many negativities. And he will benefit also. So can we can we stop here today?
What is it? Morning prayers.