Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Geshe Pema Tsering opens this nearly two-hour Bodhisattva Way of Life commentary with a sharp analysis of pride — two varieties: assuming qualities one lacks, and looking down on others who genuinely possess them — illustrated by a pointed example: a PhD graduate who mistakes a degree for real virtue, which Geshe Pema identifies as compassion, renunciation, and bodhicitta. He then moves through successive divisions of Śāntideva’s text: applying alertness to bodily conduct and posture, the “crazed elephant” image for an untamed mind that must be bound to the pillar of dharma, and holding concentration without letting the mind wander for even a moment. A substantial section addresses why generosity and ethics cannot be practised simultaneously — each is a distinct mental factor, and splitting attention weakens both to the point of failure. The session closes with lively Q&A using cars, vases, and an imaginary horned rabbit to distinguish primary minds from mental factors.
File metadata (for organising)
File: 2006 06 06 Bodhisattvas Way of Life.mp3
UUID: 6f2bbaf2-9115-4c56-b9bd-9b0d7a1824c2
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life 2005 Mar -2007 (Geshe Pema Tsering)
Date: 2006-06-06
Recorded at: Buddha House Adelaide
Duration: 113.1 minutes
Words: ~8,193
So then Geshe-la is quoting a verse from the Bodhisattva Way of Life of Śāntideva, which reads something like this, being filled with with pride, then we will be brought down to the lower realms by it. Okay? So then so then what what what the verse is is meaning is that we shouldn’t we shouldn’t give way to pride. We shouldn’t be, yeah, we shouldn’t give way to pride and arrogance because what results of of of pride and arrogance is is rebirth in the lower realms. And and and in the lower realms, there is nothing but suffering there.
So we shouldn’t we shouldn’t give in to pride and arrogance. So then then explains so the as as for for pride, what is called pride or or this arrogance, there are there are many classifications, many different kinds of of pride in in the Tibetan texts. But is making reference to to two particular ones, which which is is pride in relation to oneself, which again explains as as being a sort of pride which thinks of oneself as having many good qualities while we don’t while oneself doesn’t really have these qualities. And then there’s another pride, which is a pride which looks down on others, which is which is to say that when others do have qualities, we still think that we are still a little bit better than them, and we look down on others. So then the nice thing.
So then whilst overpowered by pride, then one will will disregard others, will not give — will will look down on others, and then will think whilst thinking highly of oneself, think of oneself as having qualities that that one does not actually have, and one will will tell others about and tell tell others about — what should I do? Yeah. We’ll tell others about and expect how do you say?
How how how can I how can I put it? We expect others to to to regard oneself as as highly as one is regarding oneself. And you you want is this any sense? Pardon? Yes.
Yes. Okay? And then Geshe-la says something because of all that, we can see how how bad pride is, how bad how bad this arrogance is. And then somebody who is overpowered by this by this by this arrogance, then won’t will not be willing to learn, how to say, or to acquire, to to develop, let’s say, to develop new good qualities on himself. And even if this person ends up developing new good qualities, then it won’t it won’t he he won’t be able to benefit.
This person won’t be able to benefit from it. And then and then And then even though even though if this is even though it’s this person with this this person is being afflicted with by pride, does does have quality does have good qualities, then this person won’t be able to to derive any benefit from it. All that will follow will be causes of of harm for this one person. And then so then we shouldn’t we shouldn’t give in to pride and arrogance. We should instead protect, guard, well, a humble state of mind.
And then being humble, we we we should we then regard others as higher than oneself. And then we we we see their good qualities, and and we see how our qualities are inferior to them to to theirs. And we we put ourselves in the lowest position, and we service them. And in this way, this way, Geshe-la says, then real good qualities will come. We will develop.
We’ll be able to develop real good qualities. And then again, I said, if one if one keeps thinking highly of oneself and looking down upon others, then there will be no one who will who will like ourselves. And then on the other hand, if if one is is is regarding others as higher than oneself, and then helping others, working, servicing others, and then being humble, then everybody will like us. So then Geshe-la says then this this what is called pride, this this pride or or arrogance, Geshe-la says it’s a very subtle afflictive emotion or afflictive conception, and it is very, how to say, harmful. There’s a Geshe-la says of all of all from amongst all afflictive emotions there are, this one is one of the most harmful afflictive emotions there is.
So then the last is saying, so this this this mind of of of pride does not have any qualities to it, any any good qualities to it. It is because it is a mistaken mind, it it’s even though it thinks that it does have good qualities, it does not actually have them. So then can I say then for to give an illustration, is is is saying somebody who goes to to university and then comes out with with a degree or a higher degree or master’s or or PhD or whatever? And then this person because he got this this this this this degree, this this document, and then this person thinks that this that he or she has good qualities. But then, in fact, this person does not have good qualities.
Geshe-la says, because good qualities are are compassion, are the mind of enlightenment, or at the very least is is the mind of renunciation. Those are actual good qualities which which which will give us, how to say, lead us will lead us to lasting lasting happiness. Okay. So then can I say so then this is something like this bachelor degree or master’s or so forth? The is is the sort of quality that will benefit oneself only in this life.
So then one once once oneself who has acquired such a a degree or or then thinks that one thinks of oneself as having very good quality, but never thinks that these these good qualities are useful only for this lifetime. This person never goes beyond this lifetime. And then with like this, this person ends up very proud and arrogant. And then in the same the same way, this this this applies to ourselves in the same way. So we we have Dharma practitioners, and then we think, oh, I’m I’m meditating for a very long time, and I do a very good meditation.
And we think of ourselves as having very good qualities, and we think, oh, I I have very good qualities. And like this, right then, we are already overpowered by pride, and there is nothing good about it. And then Gala is saying Gala was then saying that as a as an illustration, again, if we’re meditating on on on the mind of enlightenment, and I was saying it’s very hard to give to give rise to the mind of enlightenment. And then even when we can actually give rise to the mind of enlightenment, it’s for no more than just one single moment. And then and then again, our our ordinary mind comes about because we are so used to it.
And on the other hand, the the Ārya beings, the bodhisattvas, and the buddhas, they are always at all times, how to say, cultivating the mind of enlightenment. So it’s very difficult to accomplish that. And then Geshe-la says, even if we cannot give rise to the mind of enlightenment, then we we should we should always, how do say, direct our minds back again to the to to thinking that, oh, it is it is important that I give rise to the mind of enlightenment. So I must I must strive to give rise to the mind of enlightenment. And until one can give rise to the mind of of enlightenment, then one must keep must continue to practice and meditate.
And then after even after one has then given rise to the mind of enlightenment, then one keeps on working out how to how to how to how to increase it, how to make it how to increase? Strengthen. How to strengthen. Yeah. It’s to how to how to strengthen it.
And then and never and never and never give in to to thoughts and, oh, I I did it. I I’m I’m good. I’m I’m I’m meditating well. You Just single mindedly, then keep on striving to to increase it, to implement it, to strengthen So then Gela is saying, again, going back to to the meaning of of pride and or pride or arrogance. Gela is saying, so then even if one when one has just a little a small a small quality, then one one thinks that one has a great quality, a big quality.
And then this this pride again is is looking down upon others who have good qualities and thinking highly of of of the the small qualities that one has. And then Geshe-la says, so that person who is overpowered by by this pride and arrogance, this person this this mind which is overpowered by by pride, then this is disregarding others or or or or looking down on others, and then thinking very highly of oneself. And then and then Geshe-la explains. So then then we can see how how how this, how do say, comes about how this mind of pride comes about by the power of of self grasping. So then, again, so then this is this is how it comes about.
And then but in fact, in reality, others are very important, and oneself is is not oneself is not really important. So then, Geshe-la says, one one has then to to think that others are very important, others are more important than oneself, and one is is of oneself is of little importance. And if one thinks in this way, then pride this this mind of pride or arrogance won’t come about. So then that that being so, if others are then so important, more important than oneself, then then then we we we give rise to the thought that how do say? That all all all sentient beings must then be brought to to the state of enlightenment.
Yes. And then like this, we meditate. And then thinking that all sentient beings must be brought to the state of enlightenment, and in order to accomplish that one oneself must must attain enlightenment. In order to accomplish that enlightenment, we are going to listen to the teachings. We’re going to reflect on the teachings and meditate on the teachings.
So then we are now on one of the last topics of the main topic we were approaching, which was the way to train in the conduct of guarding the mind by means of mindfulness and alertness. This had many divisions to it, and one of them was making effort to purify all conduct of the three doors, of which one of the divisions was examining the conduct of body and speech. And one of the subdivisions of this topic was the application of of alertness to other behaviors. And the next one was the last one — the last topic of this set of divisions is examining posture. So we are right now on the application of of alertness to other behaviors, and we read the second half of the verse, root verse number thirty eight, which reads something like, being aware of the necessity for such mindful alertness.
I should behave like this in all situations. And then was was reading the Tibetan version, which could be interpreted in a slightly different manner, saying that one should then, in all situations, see know of the the need or or or or not for such an activity. And then if if the activity is of of need, then one then engages in that activity in that conduct. And if the if the if the if the if the activity if the action is not necessary, then one does not engage in it. And so the one investigates one’s actions is the mind of alertness, the one that that is is is looking over one’s conduct, and then investigates one’s one’s actions.
If those actions are beneficial, then one engages in them. If they’re not beneficial or if they are harmful, then one does not need to engage in them. Okay? So then, again, briefly read the commentary, which says basically the same thing in this way. Then one, how to say, must know of the need of the necessity of of of whatever activities of body and speech that one is about to engage in in relation to to to to its being beneficial to oneself and others or not.
And then if if having analyzed, have investigated having investigated this, then one engages on it on this in this action activity or not. Okay? And then we go to the we go to the last division of of examining the conduct of body and speech, and this last division is examining one’s posture. And then we go straight into root verse number thirty nine, which reads, once having prepared for an action with the thought, my body will remain in such a way. Then periodically, I should look to see how the body is being maintained.
And, again, I was just explaining. So then after having decided how one wants to maintain one’s body, then from time to time, one should should be with from within one’s mind investigating how is my body? What is the posture of my body? How is it in the posture that I that I chose to work and so forth? Okay.
And then Gela is is was reading for the commentary. And the commentary is just saying, again, every time one is about to to stay in in in one place, wherever the place may be, then one one must one decides then that one’s body will remain in in this way, staying this way, then one prepares for for for that posture. And then Gala was giving the examples of, for is is getting ready to meditate and going to say, no. Wanna remain in this posture, in such a posture, then one then one assumes that posture and then one watches over within one’s mind, one one is then watching over one’s body and and looking at how how how one’s body is behaving and and making sure making effort for for one’s behavior to be faultless, much conduct for them to to be faultless. And and then Galilei is saying, so then the text is using a word, a verb, which refers to staying.
We can be translated as staying remaining in one place. But then Gala is saying, it doesn’t it it’s not only when we are staying at one place that we that we should be looking after the conduct of our body. At all times when we are coming or going or whatever we are doing, Gala says we should be watching over our actions, our physical actions. How do you say? So then can I say so then we should at all times, at any time, we should be watching over our our conduct, our physical conduct, and then analyzing our our our actions to see if there is any fault to them?
If there is any fault to to whatever action we are about just about to engage in, then we should stop. We should not engage in such activity. And then well, and if there’s not, then one one engages. And then Geshe-la says, because because if one does not guard one’s one’s conduct in such a way, then one will engage one will end up engaging in in in many negativities. Okay?
Give me as an illustration, is is is if one mindlessly without having, how to say, analyzed one’s actions, then it starts doing this this movement, and then one, by any chance, ends up killing an insect, then then one has engaged in negativity. Even though one was not aware that one was killing the insect, then still one has accumulated how do say? One has performed a negativity. It is still a negativity in any way. So then then one one can see how how how dangerous it can be for us not to guard, not to watch over our our our conduct of body and speech.
So then the last is because of all that, then we can understand how how important it is to watch over one’s conduct of body. Yeah. And and and guard guard one’s one’s conduct. So then, Gela says, so then it’s but it’s not only to to to activities of the body. So Gela says, whatever whatever activity whatever activity we are we are going to engage in, if we have to we have to investigate, we have to analyze what these activities are.
And if we don’t investigate, then then we will Then and then if we don’t if we don’t investigate beforehand these these activities that we are going to do, if we don’t analyze them beforehand, then this they won’t turn out well. They will not turn out well. In this one. Okay. So then we go to the next, another main division of the text, which is saying is examining the conduct of the mind.
And then examining the conduct of the mind has two divisions to it, which one is the first one is designating a virtuous object of observation, or as was then just explain the meaning of the Tibetan word is is tying one’s one’s mind into a virtuous object, binding one’s mind to to a virtuous object. And then the second one is examining whether or not the mind is single-pointedly focused on virtue, on the virtuous object. Okay. So then so then one must just be So then one one must bind one’s mind to a virtuous object, and then and then having bound that mind to the virtuous object, one must watch over to see if it is if it is still bound to the virtuous object, if it is still focus on the virtuous object or not.
And then so then the first one of those topics, which is, I’d say, designating a virtuous object of observation or tying one’s binding one’s mind to a virtuous object is mentioned. And then we go to to another root first, which reads, with the utmost effort, I should check to see that the crazed elephant of my mind is not wandering off, but is bound to the great pillar of reflecting upon the dharma. And then Gela was then saying, so then again, if it is a crazy elephant and and and it’s and this elephant is let loose, it will it will harm and hurt many people. And and then so that one’s mind is being compared to that crazed elephant. And then that elephant must then be tied to a great pillar, be it of of made of stones or or or wood or whatever.
A great pillar must must to to a great pillar, it must be tied. It must be bound. And then that great pillar, again, is is in relation to one’s mind is is is the virtuous object, which is thinking about the dharma. So then so then as as Gala was saying, then the elephant, the crazed the crazed elephant is one’s mind is compared to one is is one’s mind, and then the pillar is the great pillar is the dharma. This one.
And then Geshe-la was was was reading through the the commentary, which is saying again, so then this this the elephant of the mind, which is untamed and crazed, then must must be bound to the to the great pillar, which is, how to say, an object of observation of the mind, which is which is the selected dharma. And then one must then have inbound the this this crazy elephant of the mind to this virtuous pillar, this then one must, how to say, watch over one’s mind to see to make sure that that it does not escape, that the the crazed elephant of the mind does not escape. And one must make effort at all times watching over one’s mind in this way. So then we go to the next topic, which is examining whether or not once one’s mind the mind is one pointedly focused on virtue. And then we read the next root verse number forty one, which reads, those who strive by all means for concentration should not wander off for even a moment.
By sinking, how is my mind behaving? They should closely analyze their minds. And then Gala is Gala is then was then went for the the root verse, and Gala was saying. So then here, it’s it talks about concentration. But then when we talk about concentration, we we could be using there are many different objects that we could be using to develop concentration.
Geshe-la says we could be using the body of a deity. We could be using a stone. We could be thinking about the amount of enlightenment and so forth. And then if one is whilst one is striving to to develop, to accomplish whatever virtuous object one is one is engaging, then not not not even a moment. One should not allow one’s mind to go off that object for not even a moment.
And then always thinking, what is my mind doing? What is my mind doing? One keeps keeps the mind tied bound to the virtuous object. So then Gela was was really from the commentary to that reverse, which says that which is saying is telling oneself that one must, by all means, whilst striving to develop a concentration on a onto a virtuous object of dharma, not allow one’s mind to to to wander off, to wander away for even one little moment to another object, whatever there is. And then one must, at all times, watch over our one’s mind to see if it is performing the action one one has designated to it or not.
And then and then in this way, see what what is my mind doing, thinking to myself for a second to myself, what is my mind doing? And then again and again, we must, how to say, investigate one’s one’s behavior. So then Geshe-la is going to there’s another — we’re going to another topic, which is the the last of topic concerning the way to train the conduct of guarding the mind by means of mindfulness and alertness. Correction. No.
No. Sorry. It’s it’s the last topic concerning the way to train in the ethics of vows. And then this topic is explaining the context for permitted and prohibited actions. And then we go to the next verse, which reads, however, if I am unable to do this — and here, again, Geshe-la said, so if if one is unable to then keep to one’s, how to say, meditation or whatever one was practicing before —
then when afraid or involved in celebrations, then I should relax. Likewise, it has been taught that at times of giving, one may be neutral to certain aspects of moral discipline. And Geshe-la was saying, so then with fear, in relation to fear, Gala was explaining that whenever one is in a place which where where one might be be harmed or hurt, then there’s this fear. And then and then in terms of celebrations, whatever one is is is gathering to to to gathering with others in order to perform a celebration, a religious celebration, be it maybe a Saka Dawa or maybe a Nyungne or for the fasting rituals and so forth. And then if one is unable to keep to one’s virtuous practice that one has chosen for oneself, then it is okay it is okay to relax in those situations.
And Geshe-la was saying, was saying it escaped my mind. So then Geshe-la was saying so then Geshe-la was saying so then in these situations, for example, if if one is going to to such a celebration, then one one must Gala is is is advising us. Gala is telling us when we that we must then beforehand analyze if there is any fault involved in going to to such a place or celebration or or whatever place that might be might might be harmful or not or not. And if there is not, then one then one may go. Okay?
And then so then Gala was he was he was first explaining just the first half of that verse, now he’s explaining the second half of the verse, which is which he’s saying, likewise, it has been taught that at times of giving, one may be neutral or equanimous to certain aspects of more discipline. It was translated in in such way in English by Stephen Batchelor. And Galena is is is being very specific, and he’s saying, so whilst one is is practicing generosity, while one is whilst one is giving rise to the mind of generosity, then one cannot keep the mind of ethics. So then but it’s alright. Then whilst one is whilst one is practicing generosity to then to to to put aside the mind which is focusing on ethics.
Okay? You cannot have to mind at once. Yes. So in Geshe-la is saying so because one is whilst one is practicing generosity, then one must give rise to to the mind of generosity, which is the mind which wants to give away, which is a specific mind. And, again, I say, so whilst whilst one is developing has is is giving rise to that mind, the other mind, which is the mind of morality, which was focusing on on on moral conduct or morality or ethics, the vows of of moral conduct, then that mind cannot the mind must be put aside.
So then Geshe-la is explaining. So then the mind of generosity, which is a which is a mind intent on giving is a specific consciousness. It’s a specific mental factor. And, again, the mind of of of ethical of morality is another specific consciousness, another specific mental factor, which is a mind which is guarding the vows or protecting the vows. So then Geshe-la is saying, whilst one is striving to give rise to both minds at the same time, they will they will both be very weak.
And Geshe-la said that Geshe-la says that they will be they will both if if one strives, it makes effort in giving rise to both mind’s mental factors at the same time, then they will both, how to say, be weak to the point that they will they will he he says they they will not they they will cease to be both of them. Now if one is trying to give mind while one while one is trying to practice generosity, then one must then give rise to a very strong and and and and well developed mind of giving, the mind that is intent on giving. So then one must single pointly then generate that mind, that consciousness of giving. And and for that time, then one is putting aside the mind that is intent on the virtuous object, is guarding the vows and is changing to another mind. And then whilst when one has practiced the act of generosity, then one again changes one’s focus and goes back to to the mind that is guarding one’s vows.
Those are two different mental factors that cannot both arise at the same time without either being harmed. Okay? So then Gela is going for the commentary. Gela was explaining then if one, how to say, goes is fearful of having one’s life harmed or if one is involved in celebrations such as making, how to say, Pujas for the Three Jewels, making offerings to the Three Jewels, then at that time, if one gets involved with how do you say, by being involved with other beings, then Geshe-la says that once one subtle subtle activities of of body and speech, the very, very subtle activities of body speech. If one is not able to to to keep them, then it is alright to relax and act freely.
And then Gela was is that making sense? Gela was then explaining if so then one if one one analyze beforehand, if if going to a certain celebration or if going to a certain place, it is going to be beneficial to those other beings who are there or not. And if it is going to benefit them, then even though even though one might, how do you say, I said, perform, how do say, incur a downfall a downfall or maybe maybe well, it’s a specific time. So then even though one might incur a downfall, a moral downfall, then because it is going to be beneficial for the other beings, one can still go to that place. Okay?
And if not, I mean, if if if there is fault in going there and it’s not going to be beneficial, then of course, one doesn’t go. Is that clear? Is that making sense? And then and then there’s a quote from the Sūtra requested by Akshayamati, which was a bodhisattva. And this is a small sentence, which is a bit very classical Tibetan, but it says, at the time of of generosity, then one must be equanimous in relation to to morality.
And then the commentary goes on to say, one one is not one cannot give rise to both minds at the same time. We cannot give give rise to the both the minds of generosity and and and the mind that is intent on morality at the same time. And then whilst whilst practicing morality, training to practice morality sorry. Practice what is it? To practice generosity.
I’m sorry. Whilst whilst trying to practice generosity, then then once then generosity, then that matter of generosity becomes one’s main object. And then at the time of at at that time, understanding that generosity is is something good, then one is equanimous then towards morality. And so and and and put this aside for the time being because of generosity. One understands that generosity is also good.
This one. Okay? So then and then the the text the text concludes here this this this commentary saying that one must then learn well the stages of the path, and then one must then accomplish the meaning accomplish the accomplish it completed progressively in stages. There’s the need to to practice in in a progressive stage like manner. And Geshe-la was explaining then so then one then is is intent on on on guarding, has one of his mind intent on on guarding the vows and practicing morality.
And then when one is is going to practice generosity, then, again, one put aside a band of morality and practice generosity. And then one one has finished, how do you say, practicing one finishing the act the act of generosity, then one then goes back to the mind of morality. And then if, again, was saying, one if one strives tries to do both at the same time, they will they will damage each other to the point where they’ll they’ll become how do say? They will cease to be. No.
It’s my mobile. No. It’s my phone. So then the text the text then introduces a question that comes up doubt because the text was saying was telling us that whilst one is whilst one is practicing generosity, one must then set aside that mind is intent on morality, and there is no prejudice in doing so. And then the text as well, if if if we regard then generosity the mind of generosity as, how to say, better or greater than the mind of morality, then while trying to be equanimous, then how how how should we gonna the text is asking, how should we how should we how should we be equanimous towards this this minds, these two minds?
Equanimous. Does that make Equanimous. Equanimous. Equanimous. Equanimity.
We’re talking about equanimity. Yes. Okay? And then so then having asked that question, next next to root versus come, and they read like this. I should undertake whatever deed I have intended to do, and think of doing nothing other than it.
With my mind applied to that task, I should set about for the time being to accomplish it. And by acting in this way, all will be done well. By but by acting otherwise, neither actions will be done. Likewise, there will be no increase in the approximate, what is called, non-increase of the disturbing emotions that come from lack of alertness. Okay?
So then Gala was saying, so then when one determines to to engage in a in in a certain activity, then one must then set set one’s mind to accomplish that activity then. And if if one, I would say, should not try to do two things at the same time because they will destroy each other, so to speak. They will What’s a word for that? Destroy each other. Yeah.
They will they will yeah. Sorry. Yeah. So then then I was going was going for the commentary. And the the commentaries then again say, so then whatever action one is one must must need to train in a structured way, must need to train progressively in whatever activities one is engaging in.
And from the beginning, having thought what what what is it that one is going to practice, then at the one commences, one once one begins that activity, that that practice, then one must not think of something else. And then from the beginning, having started to to practice generosity, then having one’s one’s mind fixed on generosity, then one must then set oneself to accomplish that at that time for for the time being and not, how to say, And not change to something else. And then the commentary goes on to say that if one is training on the path in such as an an a definite structured fashion or way, then everything will be accomplished well. Everything will be well done. And on the other hand, if one, how to say, if one if one turn away from from from this structured from this progressive way, then both the previous activity and the later activity, both of them won’t be won’t be brought to completion, won’t be perfected.
And then, again, Gala was giving the example. So then if one is trying to accomplish generosity and then once at the same time, tries to keep the mind of of morality, then they will they will, how do say, harm each other. And, again, he said, they will they will be they will destroy each other, and one won’t be able to accomplish either. This one. Okay.
So then the text and then the text concludes that commentary saying that those afflictive emotions from lack of alertness, which does not know the stages of the path, then won’t will not increase if one does have a knowledge of stages of the path, then one must so so then one must then make sure to learn to learn well in a definitive manner the stages of the path. Oh, okay. So, again, was was going through the Okay. So then saw that there’s there’s there was a mistake in the print here, one negative was missing. So then again, if one does not know if one does not have a knowledge of the stages of the path, then those afflictive emotions from lack of alertness, which which is unaware, which it doesn’t does not know the stages, then they will okay.
So then so then once once progress on the path, once one will not progress, one will not progress on the path, and then so then it concludes that one must one must learn well the stages of the path. Okay. Shall we finish it today? Is asking. Yeah.
Questions? I have a question. I I have two questions, actually. The first one, what is a mental factor as opposed to, say, the prime mind? Primary mind, main mind, isn’t it?
The So then I a saying, the main mind is like a king. It’s like the king. And the the mental factor, which is a minor mind, so to speak. Yeah. Same chum, which is a small mind, a minor mind, is then is then like a servant.
What how do you call the the the the king and what does it have? They have around the king. Servant. So then there is Geshe-la is giving as an example, there is one mind which is perceiving Helen. Yeah.
It looks at you and it says, oh, this is this is Helen, and this is a main mind. And then there is there are the mental factors which come with that mind, which will distinguish the particular characteristics of your eyes, your nose, and your your particular features. And then those are those are minor minds. Those are mental factors. So then can I say something, for example, again, if if if a car comes about and we we we perceive that car and then so then we see that there is there is a car there?
There’s a main mind. But then the the minor minds that follow it is are are is going to be the minds which is going to see which are going to perceive if it is red, if it is green, whatever color there is, if it is a good car, if it’s a bad car, if we’re going to be attached to it, if we’re have aversion to it, those are all the minor minds. Okay? The second question was when, on generosity or morality. I mean, if signs stick with the stick with the one single point Is that calm abiding or or anytime?
So then the meaning of what was being said is that whatever activity one is engaging in, then one must be wholly focused on that activity alone and and and nothing else. So if one is practicing calm abiding if one is practicing calm abiding, then there are specific objects for developing calm abiding, and one should then be single pointedly focused having one’s mind single settled only on that object of calm abiding for developing calm abiding. And then if one is is meditating, which is to say, we’re using the Tibetan word then, which is. If one one is then familiarizing oneself with the mind of enlightenment, then one has to be focused on the mind of enlightenment, has to be has to have one mind set on the mind of enlightenment. And if even if when one is cooking, then one’s mind must be single-pointedly focused on the task at hand, on cooking itself, and not on on anything else.
Does that make sense? So what is what is concentration? Concentration is is that part of the mind. Okay. This this little word has has many senses.
Maybe it’s that part of the mind or which is that aspect of the mind, which which is abiding on the on the object of observation. So for example, in the case of a car, so that mind, that aspect of the mind, is abiding on that on the car alone, that is a a mind of concentration. And, again, not only not only in relation to cars, but whatever object one’s mind is is is settles upon, then that that aspect of the mind which is which is abiding on that object, there is concentration, mind of concentration. And again, if one is is familiarizing oneself of the mind of enlightenment, then one’s object of observation is the mind of enlightenment, and then one’s one’s main mind, which is settling on the mind of enlightenment, has that aspect which is abiding on the mind of enlightenment, and that is a concentration. Again, a concentration on the mind of enlightenment.
So then so then that that aspect of the mind which is abiding which is abiding on the object, that is concentration, and that that mind which is how do say? Which is which is investigating, analyzing the object, and then that is is is what’s called could be translated as wisdom, could be translated as intelligence, or could be described as discrimination, which is another main mind. Which is what? Another another main mind. Another main.
Like concentration is one. This intelligence or this sword of wisdom is another main mind. My fault. Mental factors. Well, they’re both mental factors.
Yeah. The the those are mental factors. The main minds again, I was again. Again, the main minds are are the minds are perceiving the the object itself. Okay?
Any other question? Versus the The ethics. I I thought if you if you’re giving, it’s basically unless you’re doing something bad, it’s an isn’t that an an ethical thing to do to give? Mhmm. And it’s in and of itself.
So then so then for example, generally speaking, okay, if one is practicing one of the six perfections, then at the same time, one is practicing all the other perfections. But again, I said, to explain that right now will be too much, will be too is too long an explanation, too extensive an explanation for for for the moment. But what generosity one once one is practicing generosity, then one must give rise for you to be generosity, then there must be that mind, which is a mind of of giving. Literally translating is a mind of giving. Yeah.
And then and then which is which is a mind which opposes miserliness. And then, again, I was saying, so then if one miserliness is that mind which thinks, oh, this is mine. I will keep this. I I won’t give away I won’t give it away. If I give it away, I will die or something like that.
And then the mind which opposes it, which is a mind which is thinking of of giving instead, and then one one practices that of generosity. So the main thing of generosity is is the having developing, giving rise to the mind of giving. Now morality on the other hand and then I give a brief example of of two dollars and then once I’m gonna keep this two dollars. This is my two dollars. And then the other hand, the mind which thinks of giving this two dollars and then one then performs the action of giving the two dollars.
On other hand, what you have as for morality, it is which is has a definition of a mind which protects and then protects what? Protects vows, mind which is which is which is intent on avoiding negative actions. So this action is harm. So I will I will not engage in this action. There is the vow against performing that action.
So one guards then those vows, guard against those negative actions. So then that is it’s it’s focal object of that mind is guarding guarding again those those actions. Whilst the the the focus the focal object of the mind of generosity is giving, mind of giving. So there’s two different minds of different consciousness. What do you mean two factors?
So then that I say, so if one is giving an apple to someone with the motivation of benefiting all sentient beings, then the the result will will be a benefit which is proportionate to the number of sentient beings which were involved in the motivation. So all sentient beings will the the so the benefit will be will be will be great because it is in relation to all sentient beings. One gives one apple to one being, but still all sentient beings gonna benefit from it. Now if one is giving a motivation, when he’s giving an apple to another person, to another being without any motivation whatsoever, then one’s karma will be neutral karma, neither good nor bad. And if one is just, for example, just giving it for for for children, for one child, of concern for for the child alone, then that child alone will be benefit and and and the the the the benefit will be in proportion to the only one sentient being.
So then only one. Okay? Yeah. Up to it’s almost nine o’clock. Can I yeah?
Please. Condition. Yeah. Yeah. So so going back to prime mind and and mental factors, the whole point of that is so that we can sort out what’s good concepts and what’s perception.
Like, I look at all these, that is just shape and color and texture maybe. But in my very that primary mind sees that, and then I start doing the labeling. Rub, pink, blue, green, pink, green, cream, So So then Geshe-la is saying, so then if we this this is this is these are the workings of the mind. So when the mind settles on one object, and for example, he was giving the the the example of the vase, and then the mind is is perceiving the nature of the vase, the vase in general. And then so then that is a main mind.
And, again, the mind which is which is perceiving the specific shapes and features and colors and drawings and so forth of the vase, those are minor minds or mental factors. And then Geshe-la says, so then any anyone who who who investigates, who looks into one’s mind will see that that is how the mind works. Yeah. This is the workings of the mind. So then you you that’s as if everybody can understand that if when you you you you see your car, you have a white car.
Right? So then so then when you when you look at your car and the the mind which is perceiving, which is understanding the the the car itself, then that is the main mind. And the mind which is which is understanding, which is perceiving the the the white color of the car, the shape of the car, which is perceiving the manufacturer of the car from which from which which which is the manufacturer, all the the specific features of the car, all those little minds, their minor minds, their mental factors. So, again, when you look at the car, at the same time, when you perceive the the the nature of the car, the car is as as the car per se, then at the same time, there will come the oldest these minor minds, are perceiving the many different features of the car. And all those are are minor are minor minds, are mental factors.
What gives rise to the middle factor? See, I I mentioned putting a sheet here, and and I’m wiping it. I’m washing it. Is is that existent or nonexistent? It doesn’t seem existent, but I’ll imagine it is.
What sort of mind is that? No. Imagined it, man. It’s it’s in a Dubai. So if you if you if you My mind sees it.
Okay. If you if you if you imagine the horns of a rabbit, and you’re polishing the horns of a rabbit. Okay? Just say just to give a to use a word that I can that I can translate. So then then there is there is a mistaken mind.
There is a conceptual mind. There is a a mistaken mind. But and then, again, the mind which is perceiving the the the the rabbit with the horns, the whole of it, the the the habit, the rabbit with horns per se, there is a main mind and the mind which perceiving the white color of the rabbit, the horns of the rabbit, and so forth. Those are minor minds. Those are mental factors.
So always when there is a main mind, there are mental factors with it. So so then there is there is no main mind which does not have mental factors to it. And there are if there is no main mind, there are no mental factors. So then I was saying, so when you have a minor mental factor, there is no way where where you can, how to say, See how to say see them as separate them as as as unrelated to each other. As again, Geshe-la was giving So then Geshe-la says, so then we cannot we cannot separate main mind and and and mental factors.
So if if if there is main mind, there there must be mental factors. If there is mental factors, there must be a main mind. Okay.