Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Opening with Lord Atisha’s warning not to react impatiently to difficult objects of practice, Geshe Pema Tsering draws a clear line between “mistaken patience” — the endurance we already deploy when working for money — and pure Dharma patience: a mind not destabilised by hardship or distraction from virtue. In this 80-minute Bodhisattva Way of Life commentary, he outlines three types of patience before moving into the ethics training section, covering the ten non-virtues across body, speech, and mind. He then arrives at verse 34’s instruction to examine one’s motivation before acting — illustrated with a soccer match analogy about attachment to one’s team — and remain “unmovable like a piece of wood” if the motivation is faulty. Practical guidance follows on where to cast the gaze, how to greet visitors during meditation without showing irritation (a story about a monk who claims to be meditating on patience but nearly loses it when interrupted lands the point memorably), and checking a path for dangers before proceeding. A short Q&A closes with the distinction between patience and joyous perseverance.
File metadata (for organising)
File: 2006 05 23 Bodhisattvas Way of Life.mp3
UUID: cf441370-12d0-4b48-944f-603f6cd7fee4
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life 2005 Mar -2007 (Geshe Pema Tsering)
Date: 2006-05-23
Recorded at: Buddha House Adelaide
Duration: 79.7 minutes
Words: ~5,275
Oh, yeah. Geshe-la is quoting Lord Atisha. And Lord Atisha said, when a special object of patience when encountering with a special object of patience, don’t react impatiently and don’t say, this is too difficult. Okay. So then Geshe-la is then differentiating.
Geshe-la is then saying explaining to us about general objects of patience. Geshe-la is then saying that, generally, we are always meeting with objects of patience. And and and then Geshe-la explains then that the text is referring when the text is talks about special special objects of patience, is is the text is referring then — Geshe-la is then referring to objects which cause us to — cause the arising of great anger and and make us experience a great suffering and so forth. Okay? So then Geshe-la is explaining that when we think of objects of patience, when we think of of of the term objects of patience, what comes to mind is being patient with with with that which causes us to be angry.
And then Geshe-la is then saying, so that is not the only those are not the only things that we that we can exercise our patience with. So then Geshe-la then says, so then whatever virtue it is that we are engaging in, Geshe-la then says that we have then to practice to engage in patience whilst engaging those in in those virtues because if we don’t, then we will not we won’t be we won’t be able to accomplish that virtue properly. So then, so generally, there are there are two sorts of patience. So there is the patience in relation to practicing Dharma, practicing virtuous Dharma. And then there is, how can I say, maybe ordinary patience or which is the patience that we meet with, encounter with, that practice at all times whilst engaging worldly activities in order to acquire money or food to eat and so forth?
We we are always practicing patience somehow. So then what I translated previously as worldly patience can be also translated would be better maybe to say this as mistaken patience, which is the patience which bears with hardships for the sake of worldly things. So then Geshe-la is explaining, so then when Atisha is talking about patience, he’s not talking about that mistaken patience. He’s talking about true patience or pure patience, which is which also refers not only to bearing with being patient with with objects that that causes us to be angry, which is just one of them as as Geshe-la was explaining. So there there is the patience which bears with which which how to say, stops anger from from from arising.
There is then the patience, which whilst practicing engaging virtuous Dharma, then bears with the hardships that come away. And then there is the patience, which, how do you say, whilst again, whilst one is practicing virtue, then one will encounter with many undesired things. And then is the patience that does not, how do you say, let those things lead one astray from the practice and keeps focus on on the practice of virtue. Is that okay? So then, again, as I said, so then we are all quite how do you say, patience is not something that we are not unfamiliar with.
It is the other way around. We are actually quite familiar with patience because whilst striving to working for the sake of money, for example, then we are every day, we are bearing with all sorts of hardships. We are tired and or we meet with hardships or we meet with annoyances or we meet with obstacles. We meet with people who cause us harm whilst we’re trying to acquire money, working for money. And we immediately, we naturally, spontaneously practice patience with when we meet with those circumstances for the sake of acquiring money.
So we all know, how to say, this mistaken patience, this patience which is not the patience of of bearing with hardships for the sake of Dharma. Okay? So then, Geshe-la, so then what is what is the patience what is patience in general? What is patience in general? This patience is so whatever whatever work we are engaging with, whatever activity we are engaging in, then those any, how do say, harmful beings who are who are trying to who create obstacles to the accomplishment of our of our activities, then patience is then not being overpowered by those by those harmers, by those harmful beings or or harmful circumstances, and then keep keep then to the work, to the to the activity itself.
And that is that is patience in general. Okay? So then again So then again, whatever which is the word which is to be translated as patience, which could could be translated as a verb, also as to bear with. So then, again, the other thing, what what is that patience or what what is this this word which referring to? It’s referring to when one when engaging one activity, then not being overpowered, not being affected, not letting oneself be affected by those harmers, harmful beings or circumstances, and then and keep to the work, continue with the work.
And then again, so then generally, when we think of patience, we think of not we think of not being angry, not getting angry. And then Geshe-la was saying it’s not only that. Again, Geshe-la is saying it’s not only that. It’s also when, for example, somebody is somebody else is angry with us, and then he this this this person then tries to to harm us and disturb us even when we are in a tranquil tranquil state of mind. This peep this person who is angry with us then does something which might disturb our state of mind.
And then if we are able then not to get disturbed, not to let our state of mind be altered then, then we are in then, how do say, accomplishing patience. So then again again, Geshe-la then says, If we are not being then affected, if we do not let ourselves be affected by anger either from our own side or from the perspective of another, we are then practicing patience. We are then meditating on patience, or just to say we are then being patient. And then on the same vein, whilst we are practicing whilst we are meditating on the mind of enlightenment, then whilst we’re trying to practice the mind of enlightenment, we are going to meet with hardships. We’re going to meet with difficulties.
And then if if we can then not let our mind be altered by the circumstances, by by harmful circumstances or or or beings who and and not and not, how to say, deviate from the meditation on the mind of enlightenment itself, then we are not only meditating on the mind of enlightenment, we are also meditating on patience. We are being patient. Oh, this one. Okay. So then so then so then this is a this is a brief presentation on on on on patience.
And as I said, there is a lot of a lot to be said about patient itself. patience is very important in Geshe-la’s sense. So then, Geshe-la says, so that even even activities that are done for the sake of this life alone, cannot be accomplished if we do not have patience. And then and then again, for the sake of future lives, the happiness of future lives, if we don’t have patience, then we won’t be able to accomplish those virtues that that cause of future lives. Okay?
So then then Geshe-la is saying. Then now we we are going to study the Bodhisattva way of life, which is the which is practices in relation to to the Bodhisattvas, to the to the sons of of conquerors, sons and daughters of the conquerors, the children of the conquerors. And so then Geshe-la says, so then we we must give rise to the mind of enlightenment, thinking then that one must achieve enlightenment for the sake of all sentient beings, and one is then going to bear with whatever hardship comes one’s way for for the for the sake of accomplishing that enlightenment. And like this, we meditate now. Yeah.
So then then now you all have to be a bit patient, because we get to a part of the commentary, which has like a whole bunch of divisions and subdivisions. It’s going to take just a little while, so bear with that now. So the next topic then of the Bodhisattva Way of Life, the commentary on the Bodhisattva Way of Life refers then to the way to train in the conduct of guarding the mind by means of mindfulness and alertness. And that has three parts to it. Okay?
And the first one is the way to train in the ethics of vows. And then Geshe-la was briefly explaining. So then when when we’re talking about the practice of morality or ethics, then not not only are we referring to to vows, but we’re also referring to the ethical conduct of abandoning the ten non-virtues. Okay? And then the next topic is gathering virtuous dharmas, so then accomplishing virtue.
And then the third one is the way to train in the ethics of working for the benefit of sentient beings. And then working for the benefit of sentient beings here is, again, meditate on the mind of enlightenment, meditating on great compassion, and so forth. Okay? So then the first one of those three, okay, which is the way to train in the ethics of vows has two parts to it, okay? And the first one is, how do you say, making efforts to purify all conduct of the three doors.
And then Geshe-la was then explaining. So the three doors refers to body, speech and mind. And then purify the conduct of body then refers to abandoning the three non-virtues of body, killing, stealing, sexual misconduct. And then purifying the conduct of speech refers to abandoning the four non virtues of speech, which is lying, hard speech, evasive speech and idle talk. And then, purifying the conduct of of mind refers then to abandoning the three non-virtues of of mind, which is covetousness, harmful intent, and wrong views.
And then the next one of of these topics the two topics, which is our our division of the way to train in the in the ethics of vows is get how to say, is guarding guarding the mind against deterioration or or guarding one’s conduct against deterioration. And then Geshe-la was then explaininging, so then having having committed, having engaged in non-virtuous activities in the past, then one then stops oneself from committing them in the future and do not let oneself engage in them again. And then does whatever one came to practice virtuously. Okay. And then so then of those two topics, okay, which were making effort to purify the conduct of the three doors and guarding against deterioration.
Of the first the first one of these topics, which is making effort to purify the conduct of the three doors has, again, has three divisions, has three parts to it. And then the first one is examining the conduct of body and speech of body and speech. And then the second one is examining the conduct of the mind. And then the third one is explaining the context for permitted and prohibited actions. And then it’s, again, Geshe-la will briefly explain it.
So explaining, how to say, Geshe-la says, why some actions are faulty and then are prohibited and should should not be engaged in and all the others have no fault to them, and then they are allowed to practice or engage in. Okay? So then we are almost getting to action now. So the next of those three topics that were presented before, examining the conduct of body and speech, examining the conduct of the mind, explaining the context for permitted and prohibited actions. And the first one of them, examining the conduct of body and speech has four parts to it, okay?
And then the first one is quite interesting. It’s quite nice, actually. Don’t don’t be disheartened now. So the first one is examining one’s motivation before acting with body, then advice for remaining connected with one’s sight, etcetera. And then Geshe-la was then explaining.
Explaining. So this this is one translation I got from from another dharma center. It was the word that was translated as the view could also be just be just translated as Geshe-la was explaining. So then it’s being connected with one’s senses, with sight, with looking, with what one is seeing and so forth. And then third of division is the application of other behaviors or engaging in other behaviors and other conducts.
And then Geshe-la was saying, so there are all sorts of of behaviors or conducts or there are all sorts of activities and standing, lying down, sitting, and so forth. And then the fourth one, examining one’s posture. Okay? So then the first one of those topics of those four topics, last one, so then this is which is examining one’s motivation before acting with body. For that topic, then we will read the next root verse of the text for those who have the book.
It’s verse number thirty four. And then this verse reads something like this. When just as I am about to act, I see that my mind is tainted with defilement. At such a time, I should remain unmovable like a piece of wood. And then Geshe-la was then explaining.
So then one one then is is if one has to go somewhere. Right? Then Geshe-la was then saying, so then one one has to look within oneself and then see why why is one what is the motivation that is that is making one want to go to to the certain place. And then if the motivation is good, then I say, if the motivation is beneficial, then we should we should go. But then if the motivation is bad, then we should we should stop ourselves, and we should not move ourselves.
We should not go anywhere. And then and then like like the text, like Śāntideva was saying, we should then remain like a piece of wood, unmovable. Okay? So then, again, I was reading through the the commentary then. Commentary is just saying, so then if we have to go somewhere or or any other activity, then we we have then to see, to investigate if our motivation has any faults with or if it’s free of faults.
And then if it does have any faults, then we must remain unmovable, just like, again, just like a piece of wood and stay where we are. And then I was then giving an illustration, okay? So for example, if you are going to watch a soccer match, and then we talk about the future match of Brazil against Australia. And if, for example, if if you’re going to watch a soccer match, and then I go to watch it, and then I am attached to to my country, Brazil, and you are attached to your country, Australia. And then if my if Brazil wins, I’m happy, but you get angry.
And if I’m going to watch the match just out of attachment and it’s going to cause others to be angry and so forth, then the motivation is there is there is fault. There is fault to it. Then one should not go to watch it. Okay? On the other hand on the other hand, if if if if one’s motivation is free of fault, if if one goes to the soccer match to watch a soccer match and one is not overtly attached to one’s team and has no particular aversion to the other team, and one has then an equanimous frame of mind.
So if one loses, it’s okay. If one wins, that’s okay. It’s not important. It doesn’t make any difference. And then with that frame of mind, if one can then remain equanimous, then it’s alright to go and watch the soccer match.
So then so then it all depends on whether or not there is anger or attachment involved in one’s motivation. And then is then saying, so then it also it also it also what what it means then is it all depends on oneself. Oneself has then has to watch look at one’s mind and then see if there is fault to it or not. It all depends on oneself, Geshe-la says. Okay?
And then so then we go to the to the next topic, which is advice for remaining connected to the view, etcetera, which is okay. Which is definitely the wrong translation. So is is advice for remaining connected with with with one’s sight, one’s senses, and and other stuff. Okay? So then this this topic has four parts to it.
The first one is a general presentation of where to direct one’s gaze. Okay? And then the second one is how to act when fatigued. Okay? And the third is how to act in the presence of other beings, of other people.
And then the fourth one is how to act when resting. Okay? So then the first one of these topics, which is advice for remaining connected with one’s sight and so forth, or advice for relating with one’s sight and so forth is is mentioned. And then we go to the next root verse, number thirty five, which which reads something like this. Never should I look around distractedly for no purpose.
With a resolute mind, I should always keep my eyes cast downwards. And then Geshe-la was then saying, so we should never, how do you say, do you say aimlessly look here and there anywhere we should because if we we then are going to see many things that are going to give rise to anger and attachment and so forth. And then we should then, with a strong mind, keep our our our gaze cast down. Yeah. Looking down.
Okay? So then and then Geshe-la was then explaining the the first the first line of the commentary to that verse, and the commentary is then saying, so then we one one should not one one should never, how to say, look aimlessly, meaninglessly, without any purpose or to to or around oneself to any direction. Because if one does that, then one’s mind is going to deteriorate. One’s state of mind is going to deteriorate. Okay?
So then and then the commentary goes on then to say, so then, we’ve a resolute mind, which is then engaged in observing virtuous object, then at all times, one will one will at the time of seeing or looking at something or looking for something or the time of gazing at something, then one will keep one’s one’s sight, one’s gaze at at looking downwards and and and, how do you say, near, close to oneself. One will not look far away. And then they gave a classical measure here, which is could say maybe something like one meter or one or two meters of distance, and one will keep the gaze down in this in this direction. Okay. And then the next topic is mentioned, which is then how to act when fatigued.
And then we go to the next verse, the first half of the next verse, which reads, in order to relax the gaze, for a short while, I should look around. And then Geshe-la was then saying, so then if we have our gaze fixed somewhere, then we we are going to get tired. And then then at that moment, then when we are tired, when we are allowed to to look around a little bit. And then Geshe-la was then reading the commentary. The commentary is just saying basically the same thing that if if when one for the sake of resting one’s gaze, then one is allowed to lift lift one’s gaze and then look around.
And then I was saying so then, but it’s we should not then allow ourselves to look around for too long. It’s just for a short while. Mhmm. And then we resume then our position, our gaze as it was before. And then we go to the next topic, which then says how to act when in the presence of other beings or when other beings come to one presence.
And then Geshe-la was answering, so when we are meditating, then we have our gaze fixed at one point. But then as we read in the next verse, which says, and if someone appears in my field of vision, I should look at them and say welcome. And then Geshe-la said, so then if if somebody comes about where when we are meditating, then we should look at them and say good morning. Oh. So then, usually, when when we are when we are meditating and somebody comes and and we think of somebody came and is while I’m meditating, it’s very bad.
We think like this, usually. And then and then there is a danger of us getting angry then. So the thing I like standing standing of of one monk. Who was then meditating and another another monk who was how do say? Naughty?
How do say? A naughty monk? He came in. He said, oh, he’s he’s meditating. He came in, sat close to him, asked, so what is it that you’re meditating about?
And then the monk answered him, oh, I’m meditating on on pure patience. And then and then they said they sat there for a while. And, that naughty monk asked again. So what what is it you’re meditating again? And I said, I meditate on patience.
And then a little while later, I said, what is it you’re meditating? And then he was meditating on patience. And then after that, he he got up and left. So the guy says, we we we are like this. It happens like this.
We ourselves, and we’re meditating meditating on patience, and then we get angry instead. So then we’re gonna say, then anytime we are we are studying and reading or meditating, then if somebody if somebody comes, then we should not we should not engage in any sort of negativity because of that. We should not give give out, how to say, a bad impression or make faces and so forth because then then the person then the person will will look down on our practice, will see fault, and we we will be at fault then. And we should instead give out a good, pleasant expression and be polite and respectful and so forth. And that person would then realize and understand that we were what we were doing and we will excuse him or herself.
Okay? And then we go into the next root verse, first half of the next root verse, which reads, to check if there is any danger on the path, I should look again and again in all four directions. So then if we are we if we are going somewhere, then we should we should look around to see if there is any obstacles or dangers of my trip or something like that. And then the commenter is then saying, so like that, if somebody comes in front of us whilst we are on walking through a path, then we should whilst we were checking, looking around, and we see that somebody comes toward us on the path, then we should then, with a smile, with a with a happy expression, we should then say welcome or or greet them politely and so forth. Furthermore, before we enter the path, before we start going into a certain path, and we should again look around to see if there are any obstacles or dangers on the path itself.
Okay? And then let me go to the next topic, which is how to act when resting. And then we read the next verse, which reads something that is to rest, I should turn my head around and then look behind me. Having examined both ahead and behind, I should proceed to either come or go. And then I was then briefly saying, so then if if if we are resting, we are we we stop at one place, and then, again, we should look around and then before we we keep on going.
Okay. Commentary is saying, again, if having rested at the time of going, then from that place where one was resting, one gives a look around and one looks behind and to all other directions, and one looks again ahead of oneself or or behind oneself to see if there are any cliffs, abysses, or and then Geshe-la was then saying, if there is any danger whatsoever, if one goes to this direction, if there is any danger there or is there any any danger in that other direction. And then and then one then reasoning over over what is on on one’s way, one goes on, proceeds in one’s way or or comes back or whatever it is that one has to do. So then I’ll say there’s a it’s very dangerous if we if we proceed on a path without looking, without examining it first. So there is a danger of of of of of meeting with obstacles of of, how do say, being involved in a car accident or or even the danger of stepping over insects or small animals.
And and even even if even if we don’t are not aware that we are that we are stepping on small animals or animals and insects, even not being aware, that is still a negativity. And being aware or not, if you if you step over an animal or an insect, that is a negativity, Geshe-la says. So that is very dangerous, and we should then investigate beforehand. Okay. So I said, well, there is there is such a mantra, but if if one can only accomplish that if one has accomplished the mind of enlightenment.
If one has not accomplished it, one will not be able to accomplish the mantra also. Sorry. One can only accomplish that that mantra. Yeah. You can bless one’s feet with that mantra.
Yeah. One can only accomplish the purpose of that mantra. Yeah. And bless one’s feet with that mantra. And then whatever sentient being is killed whilst we were stepping on them, they will be born in the in the pure lands. Right?
But only if you have accomplished that will come about only if you have accomplished the mind of enlightenment. Not having accomplished the mind of enlightenment, Geshe-la says, you won’t won’t won’t be able to accomplish that. With the speech. So then I’ll ask is not but it’s not like there is no benefit at all. If even if we don’t we do not have a not having accomplished the mind of enlightenment, if we if we are thinking over it and then we we do that, there is and I think that there is some benefit.
So then the danger the danger is diminished. So then Geshe-la was then saying, so it’s not only Australia. Everywhere, there are so many sentient beings that are killed whilst we are driving and working and so forth. If if we shouldn’t we shouldn’t then go that way if there are so many sentient beings will be killed. But then there are very few people who who stop and think, wow, if I go this way, will many beings will be killed and will accumulate a lot of negativity, so I won’t I will not go.
So there are very few people who do that. So then you have to see you have to see what is the motivation. Why why are you going? And then Geshe-la says. Yeah.
So we stop with the text here today. And now if you have any questions. You going to what’s the name of the place again? Cairns. Are you going to Cairns.
No. So, yes, anybody has any question? Yes? Beginning of the teaching. Yes?
What? Okay. So then Geshe-la says that we do prostrations to show respect, and we do prostrations to show respect to the Buddhas and to the bodhisattvas, to the to the lamas, to the teachers, and the teachings. So then, example, in here, there are many paintings and statues of of holy objects or holy beings. So then we we prostrate to them, and, also, we prostrate to that person who is going to to give the teaching, and and then in this case, Geshe-la himself, then to show respect, one prostrates to Geshe-la.
So then Geshe-la says then, with a with a respectful mind, a respectful frame of mind, then one listens to the teachings, and then one one then benefits more from the teachings. And if if one does not have a respectful frame of mind, then one one will not benefit so much in essence. But then, again, as Geshe-la says, not only that, but there are there are many other reasons also to prostrate. Okay? Any more questions?
Yes. Yes. In a case, you know, for example, if the this object comes up arise in our mind that it is such delusion Hallucination. Yeah. Mirage.
That’s sort of Mirage. No. Hallucination, isn’t Yeah. Know what you mean. I know what you mean.
I don’t know how to say that. That’s a type of mental illness. Yeah. Yeah. I know that.
So then what can I say then for that that that person who is seeing someone, for example, who is not there actually? So that person already has his mind in a confused state of mind. It’s not it’s not in a natural naturally healthy state of mind. That person is already out of balance. His state of mind is already out of balance.
He’s already disturbed. So that person will not be able to practice, implement the teachings properly. So then when Geshe-la says when the text excuse me. In the in the text, when the text is talking about meditation, it’s talking about meditation for people in in the context of people who do not have a mental health issue or condition. You understand?
Yeah. It’s not it’s assuming that the context is For healthy. For from people who work with yeah. Mental health. Yeah?
Okay. Okay. This one. Okay? Yeah.
Shall shall we shall we go to the prayers? Shall we pray? Yeah. This one. This one.
I know it sounds a bit stupid, but the difference is between patience and perseverance. I know there are some, some, but I’d like to hear Geshe-la’s answering. The the the distinction between patience and perseverance. Then there is there is a difference, Geshe-la says. Geshe-la says then that joyous perseverance it was better to translate as joyous perseverance because joyous perseverance, as Geshe-la was explaining, is is that mind which takes joy in in virtue.
That’s that’s what joyous perseverance is. And then patience is that mind which which does not allow itself to be affected by suffering or hardships. It doesn’t allow itself to be disturbed by by suffering hardship or hardships. Okay? Yeah.
Good. Good. Good. Good. Okay.
Shall we finish?