Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. The instruction to remain “like a piece of wood” — the single antidote prescribed throughout — anchors this 116-minute session with Geshe Pema Tsering on Chapter Five of Śāntideva’s Bodhisattva Way of Life. He opens with verses from Chapter Three explaining why bodhichitta, the mind of enlightenment, produces inexhaustible merit, contrasting it with the insect’s habitual self-concern. The teaching then works through three topics in the section on guarding alertness: not falling under the sway of distraction (illustrated with a soccer match and collective rejoicing at a terrorist’s death), abandoning pointless activities such as digging earth or cutting plants since these kill insects and accumulate negativity, and examining one’s motivation before any action or speech. A Q&A covers managing television and radio, mantras for insects killed during construction, and land-consecration rituals for non-human spirits.
File metadata (for organising)
File: 2006 06 13 Bodhisattvas Way of Life.mp3
UUID: c7e0d0a9-007e-40d4-a92c-b443fab8d449
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life 2005 Mar -2007 (Geshe Pema Tsering)
Date: 2006-06-13
Recorded at: Buddha House Adelaide
Duration: 116.0 minutes
Words: ~7,959
This one this one is good. So Geshe-la is is quoting a verse from the third chapter of the Bodhisattva way of life itself. Something. Two two halves of two different verses, which say which read something like this. It is it says, it is the inexhaustible treasure that eliminates all poverty in the world, and it is the supreme medicine that quells the world’s diseases.
So then so what is it what is it that is that is the that eliminates all the poverty in the world? And what is it that quells, how do you say, quells all the world’s diseases is is the mind of enlightenment. And then so and says, the mind of enlightenment is exactly like this. This has has boundless qualities to it. Beneficial, then at all times, at any any opportunity we have, we should then give rise to the mind of enlightenment to before any activity before engaging any activity, we should then give rise to the motivation of enlightenment.
And then and then we will derive. We will obtain this great benefits ourselves. So then we all wish we all wish for for happiness. And if we then if we want happiness, then we must then engage in in in virtuous activities. And then of all the virtuous activities, the very powerful one is are those motivated by by the mind of enlightenment.
And then Geshe-la says, so if if we do not even though we do not have the mind of enlightenment, we might still we might still practice engaging virtue. We might still perform virtuous activities, but they won’t be as powerful. The the mind of enlightenment itself produces inexhaustible merit. So then I’m going to ask, so why is it that we refer to the mind of enlightenment as being inexhaustible, as producing inexhaustible merit? It’s inexhaustible because the mind of enlightenment is that mind which thinks that all sentient beings must be put must be brought to the state of enlightenment.
And I myself is I’m going to do that. So because it is referring to all sentient beings and because it is it’s bringing them to the state of of Buddhahood, because of that, it is it is inexhaustible. So Geshe-la is explaining because that mind of enlightenment, that mind which is wishing to benefit all sentient beings. Whether one is able to to to bring all sentient beings to enlightenment, I think, or not. That’s just because that mind of enlightenment, that mind is intent on all sentient beings.
And because all sentient beings are truly innumerable, they are they are inexhaustible themselves. And because that mind is intent on on bringing them to the state of enlightenment, which has, again, innumerable qualities to it, inexhaustible qualities to it. So because that mind is intent on these two goals, then has these two objects of of reference to it, then it has it it derives its power from from those objects of of which are it’s obviously of of observation. All sentient beings and the and and the innumerable sentient beings and the inexhaustible qualities of Buddhahood. So then says, so then because of that, and if if if we want if we want great wealth, then we must then we must then endow ourselves with the mind of enlightenment.
If you want to to cure, heal all diseases, heal all diseases, then again, we must rely on the mind of enlightenment. Then whatever qualities we wish for, whatever whatever it is that we wish to accomplish, whatever qualities we want, then again, it is in dependence on on the mind of enlightenment that we can attain all of them. So then, still, the mind it’s it’s very difficult to give rise to the mind of enlightenment. But but even though it is difficult to give rise to it, then we still whatever whatever virtuous activity we are going to engage in, if we if we before engaging that activity, give rise to the motivation of enlightenment itself, and we’re still we are still going to derive how to say it? We’re still going to generate a lot of positive energy out of that.
So then again, Gela says, so then even though even though it might be difficult to give rise to the mind of enlightenment itself to generate this uncontrived mind of enlightenment, still, we can we can we are able to give rise to this to the motivation to this motivation of enlightenment before engaging in in in in in whatever activity we are going to engage in. So thinking that we can by thinking that may all sentient beings wishing all sentient beings be brought to the state of enlightenment, then in order to accomplish that one oneself must then attain enlightenment. And then when when one thinks in this way, that that mind of enlightenment does come about. That motivation does come about. We can accomplish that then.
So in a life saying so then still, we what we what we are always readily readily doing is just thinking about our own our own welfare, thinking of of of the welfare of our of those who are close to us, our our relatives, our friends, maybe whatever group or organization we belong to, our nation. And but still, very difficult to give rise to the mind which is thinking of all. So then it’s like I said, it’s very easy to see that. For example, even even an an insect is is always readily thinking only of of his own welfare. He’s always looking for food for himself.
And if if it’s something that arises that that he does not wish for, he’s he’s readily fighting and and and and with with other insects or other beings. We can we can see that very easily. So then, Geshe-la says, if if but if if we keep then just thinking about ourselves and then and then working for for ourselves alone, then we it’s going to be very difficult to accomplish to actually accomplish what we wish for. And it’s going to be we we are going to meet with circumstances or things that we do not wish for instead. So then Gela is saying so then all this all this undesired undesired things or circumstances, all these unwished for circumstances or things that that come our way, how to say, in dependence on what do they come about.
And Geshe-la says that they come about in dependence on that wish to to attain one’s own welfare alone. And and all qualities, all good things, everything that we wish for comes in dependence on others. But we do not understand that. Now do we? So then so then the last one.
So what what we usually think about is our own welfare. We and we do not and we give no no, how to say, no thought to the welfare of others. But if we want if we want to to attain, any good and happiness, and if we want to attain great great happiness, if you want to to, how do say, I think, great qualities and so forth, then we must then think of the welfare of all sentient beings. So then Gela says, so then if we want to get how do say? Unless we get rid of that mind which wishes for one’s own happiness alone, then we won’t be able to get to get to give rise to the mind of enlightenment.
No. So then it’s it’s difficult isn’t difficult to give rise to the mind of enlightenment? We each one of us is is always thinking of of of what one wishes for oneself is or the thought the thought of I, me is is always coming emerging in our mindstream. It’s always readily coming about in our mindstreams. So it is and it’s very difficult to to to arrest that thought of I am me, isn’t it?
So then, Geshe-la, because of that, understanding that we can we can see how how very few are those who have actually given rise to the mind of enlightenment. Unless one meditates for a very long time with single-pointed concentration while meditating on the mind of enlightenment, then it is very difficult to give rise to it. But so even even though it is difficult to give rise to the mind of enlightenment, if we we can still give rise to the motivation of enlightenment thinking thinking that first, first thinking of the kindness of of of the great kindness of all sentient beings, how all sentient beings have been very kind to us, greatly kind to us. And then we we we we then think we must then bring all of them to the state of enlightenment, and we ourselves alone must then accomplish that. And then if we if we think in this way, that motivation is going to come about.
And then with that motivation, we then recite prayers and mantras, and we we listen to the teachings, and we study, we reflect, and we we meditate, and so forth. So then now now we we’re thinking, may all sentient beings attain the state of enlightenment? And I myself must then bring all sentient beings to to to the state of enlightenment. In order to accomplish that, I’m going to now listen to the teachings on the way of the Bodhisattva. And like this, we meditate for a while now.
Then, okay, we are studying the fifth chapter of the Bodhisattva way of life, guarding alertness. And we are going to get into a topic of the commentary, which is called guarding against deterioration. So then this topic has two main parts to it, which is guarding against deterioration in the training of body, and and then guarding against deterioration in the training of mind. As for the first one, guarding against deterioration, the training of body, this topic has three parts to it, which is first one, not allowing oneself to fall under the sway of distraction. Then second part would be abandoning pointless or meaningless activities.
And the third part would be examining the motivational thought when acting. Okay? So then the first one first topic is not allowing oneself to fall under the sway of distraction. And then for that topic, we read then the root verse number forty five, which reads, if I happen to be present while a senseless conversation is taking place, or if I happen to see some kind of amazing show, I should abandon attachment towards it. And then Geshe-la is explaining.
So then if we happen to to be amongst a group of people who is is is chatting senselessly, meaninglessly, and then we should we should avoid being in such a place. And, let’s say, also, if there is any amazing event going on, and then I’ll give as an example, then a soccer match or something like that. We should We should not get attached to such to such things. So then Gela is saying then Gela was was was saying that if if if one reading the last two lines of the Tibetan verse, which is referring then to to the that one should then abandon attachment towards these things. And then Gela again was giving the illustration of of a soccer match.
If one if one happens to be watching a soccer match, then one should not get attached towards one’s team and get get get angry towards the the the opposite team. And then one should one should then be, how do you say, equanimous towards both parties. If one if one is able to if one is not able to to arrest attachment and aversion in such a in such a circumstance, then one should not watch the match. But if one is then able if one is then able to arrest attachment and aversion be a equanimous source both parties, then then no fault no fault will will come about watching out of watching the soccer match. So then, I’ll say, the best thing would be not not to watch the the soccer match because it is it Geshe-la says it’s very difficult.
It’s very difficult to stop this this attachment and aversion to come about. So so Geshe-la says, every time when we’re watching some event, a show or something on the television or elsewhere, and immediately, our within our minds, it comes about attachment and aversion. So then Geshe-la says Geshe-la was going for the for the commentary, which is then saying, if if if we happen to be amongst a group which is talking senselessly or meaninglessly about robbers or thieves or or kings. And then Geshe-la was was giving all the illustrations if it we’re talking about the governor or talking about George Bush or talking about the son of Bin Laden. And then all sorts of stuff come come comes to emerge in our minds and then all sorts of of of afflictions, attachment, aversion emerge in our minds and so forth if we if we engage in such if we take part in such talks.
So then, again, I was giving is giving the example. See, if we if we think about it, we’ll see that it is like this, isn’t it? It happens like this with with with all of us, isn’t it? And, again, I was giving another illustration. It was a few days ago, there was this terrorist who who was killed, isn’t it?
And then and then and then we we watch this news on the television, and then everybody rejoices, and he is happy about it. You know? And this and Gela himself Gela says Gela himself, when he saw that when he heard those news, he he was like, oh, it’s so that now it’s okay then. He he was rejoicing on that also. So he said, it’s it’s very great negativity doing such such thing, rejoicing such a such a bad deed.
It’s very it’s very it’s very it’s a very great negativity. Then a lot of a lot of negativity has been accumulated. There’s no no benefit out of it. A lot of suffering has been then accomplished in this way. And then Gela was was going for the then the the second half of this first sentence of the commentary, which is then talking about any amazing or or spectacle or event such as as a music festival or some dance or or and then and then was then maybe even a soccer match or something like that.
Then one there’s so many different kinds or types of of shows, events, what what one could be involved in, And and then the text is is telling us to not get involved in such in such things, all this senseless talk and and this is events and shows and so forth. But if one needs then to to to go to such a place or get involved, then one must not then how to say? One must then abandon, get rid of any attachment towards towards towards the the event or the place or or whatever it is that is taking place. Okay. So then and then we go to into the next topic, which is, how to say, abandoning pointless activities.
And then we go we read then the next root verse, which reads, if for no reason I start digging the earth, picking at the grass or drawing patterns on the ground, then by recalling the advice of the Buddhas, I should immediately stop out of fear. And then Yala was saying, so then it happens it happens to all of us. It happens many times that when we sometimes the thought comes to our mind that we we must we need do this or we need do that, and we must do this, we must do that. All all these thoughts come about while we’re trying to practice. And then we maybe we start digging the earth or or cutting grass, cutting plants, cutting trees, or or or just drawing patterns on the ground.
And then at this time, Geshe-la was saying we must remember the advice of the Buddha, the instructions of the Buddhas, which are which are in relation to these activities, which are saying which are saying that we should not dig the ground, we should not cut the plants because the sentient beings will be killed and there’s a great negativity involved in such activities. And then out of fear of the consequences of such activities, then we must we should then immediately stop. If we have if we have started to engage in something, then we should immediately stop doing doing what we’re doing, do those activities. Okay. So the guy is saying, yeah, while while gardening or working the fields, many, many insects are killed, and there’s a great negativity involved in killing those insects or those those little animals.
But be because of the self grasping, because we are thinking this is my garden, and and we are worried about it. It must look good because of the people are going to watch it, are going to see it. So it must look good. It must it must it must be good and all that. So we believe in that.
So we we work, but but and we we we also believe that there there’s no negativity involved, but there is there is great negativity involved in killing all those insects and sentient beings that are living in the garden. So then is again, I said, it’s not alright to think that there is no negativity involved in killing all those insects. And and one one must understand that that there are there are great negativities involved in killing in killing those insects. So then one must then generate regret, genuine regret, and then, how do say, by perform a proper confession and and recite the hundred syllable mantra of Vajrasattva or make confession to the thirty five Buddhas whilst generating regret genuine regret for those for those actions. So then but says, but then there is one special one particular situation.
For example, if if in the place, in the residence of one’s lama or in the residence of a bodhisattva or a buddha, if one done if one then Yes. And then if one then then does does this sort of work, and then even though the negativities will be accumulated, but because one is doing that in relation to the Buddhism, bodhisattvas, and and one’s lama and so forth, and the benefits will will how to say? Will how how do you say? Will Outweigh. Outweigh the the the negativities.
So then the and the and this that great benefit will then, how do say, stop, to use a word, neutralise those negativities. Okay? And then also if one is doing again, again, said and then later later on, I said, and also if one is doing whatever whatever one is doing, one is doing with the motivation of enlightenment of of the thinking of all sentient beings also in this situation. So then, Geshe-la saying, so then if if one can do that for the sake of others, thinking of of of benefiting others is okay. But and then we think then what we think is that many people are are going to come, many people are going to see, and they are going to So then so then if one if one is doing that or thinking of of of benefit of others, many people are going to come, many people are going to see, and they are going to be happy when they see it.
You know? So if one is thinking this way, then it’s okay. But if one is then thinking, oh, they’re coming they’re coming and they’re going to see, they’re going to like the garden, and they’re going to think. And then if one then is all this becomes proud of one’s garden because it’s one’s garden, then all this is is is all this good then disappears. So then if one if one allows oneself to come under this again, I says if if one then, how do you say, allows such such thoughts to come about, then one is following under this way of what is called the eight worldly dharmas, eight worldly concerns, which are which are then the concern for for one’s fame and renown.
If one one falls under under under this concern for fame and renown, and then and then it is becomes worldly become worldly dharma, worldly activity, and and negativities only negativities will follow from that. Okay? And then so then Gala was reading for the commentary, which is then saying, even if one is not a fully ordained monk, then if one if one is senselessly digging on the earth or cutting grass or or drawing patterns on the ground and so forth, then one must then remember the the advice of recollect the advice of of the Buddhas. And then seeing the the faults of of of engaging such activities. Then out of of the fear of its results, then one immediately then must immediately then abandon the such activities.
And then Gala was explaining. So the the text makes mention to to a fully ordained monk. So a fully ordained monk has vows not to do such things. And then if if a fully ordained monk is then doing such things, then there is a very great negative, very big negativity involved in doing that because it is opposing his vows. But if he can keep those vows, then there’s a great benefit involved in it.
But then, again, even if if we are not fully ordained monks, then we should still not engage in such activities. Okay. So then we go to the next subject, which is examining the motivational thought when acting. And then that’s that subject has three parts to it. The first one is the presentation, and then the second one is an explanation, a more extensive explanation, and the third and the third and last one is a synopsis.
So then the first one, which is the presentation, is mentioned, and then we go to the next root first, which reads, whenever I have the desire to move my body or to say to say something, first of all, I should examine my mind and then with steadiness act in the proper way. And then Gela was saying, so whenever one one has the wish to move one’s body. And Gela was even saying, so they to move one’s body or to to come or go somewhere, then one must one must first then examine one’s one’s one’s mind, see see if there’s going to if there is any fault involved in in in going to to whatever it is that one is going or not. And if there is no fault, then one goes. And then, again, if one wishes to to say something, then, again, one must then examine if there is any fault is going to follow saying what what what one was wishing to say.
What what is what is it that is going to happen with within to others? How how how is it going to affect others people’s minds? We must examine that. And if there is fault involved in performing such an activity and in saying whatever they want to say, the one must not say. And then, again, whenever the Gala was reading from the which is then saying whenever one is then wishing to move or to go somewhere or wishing to say something, then one must then first first of all, examine one’s mind, examine the action.
And if there is whilst whilst not following under this way of any any faults, then one must not allow oneself to follow under this way of any faults or shortcomings, then one must then steadily either engage in the activity one was going to engage in, which is to go or to say something or or not engage in the activity. So then Geshe-la saying, so if if there is any fault involved or in going to a certain place or saying something, then one does not go to the place, one does not say anything. And if one if there is no fault and instead there is benefit involved in going to a certain place or saying something, then one then goes to to that place and says whatever is one is intending to say. So then I like saying so then the text makes mention to to going somewhere or or or saying something, but I like saying something. It’s not only these two activities of going or saying something.
Whatever activity one is engaging in, the one must then examine one’s mind to see if there is any fault involved in in engaging such activity or not. But then we usually we we we do whatever it is that we are used to, and we don’t we don’t we do whatever work we are used to for the sake of our own selves. We we never give any thought. We we never stop to examine what’s going on in our minds, isn’t it? Okay.
And then as for the explanation of the topic, which is Examining the motivation of thought when acting. So for the explanation of the topic, that explanation has five parts to it. So the first part of the explanation is how to act when one wishes for afflictions to arise. And the second is how to act when excitement and so forth arise. And then Geshe-la made mention to the fact that this excitement is something that is coming out of attachment.
And then third, how to act when you when when you are when one is the recipient of gain and honor. And fourth, how to act when thinking of others’ welfare. Blah blah blah blah. And then and then how to how to act when when one wishes for anger or discouragement, etcetera, to arise. And then the first one is the presentation, which is how to act when one wishes for afflictions to arise, and we go next to to the next root verse.
So then we go to the next root verse, which is then reading. Whenever there is attachment in my mind and whenever there is the desire to be angry, then I should not do I should not do anything nor say anything, but remain like a piece of wood. And then was So at at any time when when attachment is comes about or anytime where where anger comes about, then we should not give in to such thoughts and we should not, how to say, engage in any activity whilst being overwhelmed by such by such emotions and so forth. And then So then, again, I was reading for the commentary, which is interesting. Anytime anytime then that attachment and anger that one wishes for attachment and anger, then one must not engage in any physical activity, and one must also stop oneself from saying anything.
And then if one must then apply whatever antidote one is able to apply. How do you say? One must then apply the antidote that one is able to and and remain still like a piece of wood. And And then Gela was saying, so then as as as referring to this to to this antidote, then which is is this, first of all, acknowledging, recognizing that one is then that that is attachment. And then if that is attachment, then I should not act.
I should not say anything. I should I should stop it. Again, recognizing that it is anger. And then again, if one if one is then then one acknowledging and recognizing anger within one’s mind, then one recognize that is anger, then I must not then engage in any activity or or say anything while whilst overpowered by anger, then one must remain still like a piece of wood.
So then the next topic is how to act when excitement and so forth arise. And then we read the next two root verses, which read, whenever I have distracted thoughts, the wish to verbally belittle others, feelings of self importance or self satisfaction, when I have the intention to describe the faults of others, pretension or and the thought to deceive others, whenever I am eager to eager for praise or have the desire to blame others, whenever I have the wish to speak harshly and to cause disputes and at at at all such times, I should remain like a piece of wood. And then was then was then explaining each one of this briefly explaining each one of of these activities. And then, again, excitement, which is a mind which is how to say, cannot focus on the object of meditation and it goes outwardly, is directed outwardly out of attachment or aversion. And then, how to say, pride, which gives rise to this self self, how to say, infatuation.
And whenever there is the the wish to describe, to expose the the the weaknesses of other people, whenever there is the thought to deceive when how to say, with with with cunning and and and sly, they they wish to deceive to deceive others, to confound others, to to confuse others. When whenever one is wishing for praise, whenever one wants to denigrate others or cause cause, how do say, arguments and so forth. Then recognizing recognizing such such thoughts in one’s mind, then one must then stop oneself from engaging in such activities. And, again, as as the as the text says, remain remain like a piece of wood. Okay.
So then, again, was reading from the commentary, which is then describing, again, each one of of those actions or thoughts. And then, again, that excitement, which cannot which is shifting away drifting away from the object of meditation that, how to say, that jest or joke which is shameful and is pointing out to others faults in order to try to make ones laugh and so forth. That also the arrogance, pride, which is one being puffed up over the little good qualities one might have. And, again, if if, again, one this that self infatuation of being youthful or healthy or strong or having good looks or having good clothing and good possessions and so forth, all these things. And then, again, I’ll stop there.
He’s going to continue the commentary. Continue then. And then again and then again, if if if one has this this the the the thoughts of exposing the hidden faults of of another or if one out of sly intent or by discontentment and dissatisfaction and one wants to extract looks for profit whilst confusing or deceiving others, things of deceiving others in order to to to derive profit from others. So then and then also and then also, again, if the thought the thought of of praise because out of enumerating one’s one’s qualities, exposing one’s qualities and then, how to say, wishing for praise, to be praised. And then also the thought of, how to say, denigrating others or abusing others and the thought of pulling others down, exposing the the shortcomings and whatever force they have when the thought of of inciting argument and dispute or meaning meaningless argument and dispute comes about.
When whenever any such things come come about in in one’s mind, then one must then apply that antidote which can stand by itself and not moving and must remain again like a piece of wood. Okay? And then again, And then again, as for how to act when when one is the recipient of gain and honor. So then we go to the next root verse, which is then saying whenever whenever I desire material gain, honor or fame, whenever I seek attend whenever whenever I seek attendance or circle of friends, and when my mind when in my mind I wish to be served, then at all these times, again, I should remain like a piece of wood. And Geshe-la was then briefly explaining, so whatever one is gaining obtaining material gain out of offerings or donations or whatever, when one is wishing to have to gain respect, to be showed respect and honor and so forth, when one wishes for attendants and servants and so forth.
And again, when one wishes to be served one in one’s mind, once one one one is wishing for all these things, then, again, one must, how to say, recognizing those those thoughts, one must stop oneself from engaging whatever activity one one were to engage in whilst overpowered by by these thoughts and then, again, remain like a piece of wood. And then, again, I was gonna again, reading through through the commentary, which is then saying whenever one is wishing for material gain, such as money and so forth, whenever one is wishing for for for honor and respect and and one is wishing to be to have cushions and and and and and, how to say, how to say, red carpets laid for oneself. And one is wishing to be famous. One whenever one is wishing to have servants and is wishes to strive to have servant and and servants and so forth, whenever one is wishing to have oneself being serviced and and and venerated and show respect respect by others, have others prostrating to oneself, showing respect to oneself and so forth. And whenever such thoughts come about, then again, one must then apply that antidote, which is again to remain still like a piece of wood.
Okay? So then, I want you to stop here today. So then so then so there were there were did did you understand there were many there were many instructions given today? Many things that one must many many different things that one must do and many different things that one must not do given talked about today. Did you understand?
No. So then there are many things. And as I said, there are many many things that that was said that we must do, and and, again, many other things that was said that we must not do. So and, again, better even, how to say, put this in in this way. To to everything that was said that we must not do, there was one thing that was said we must do instead.
That’s it. That’s it. So now if you have any questions, I get I get the gist of your question. Let me see if I can put that in Tibetan. No.
No. It’s okay. It’s a little bit sorry. It’s not your fault. It’s a it’s about to exploit.
I don’t know the word to exploit, but I I will try to I will I will put it in a different way which will make sense. Instead of I was talking if even if if still we people are trying to harm us, but we use this word. Okay? And then so then I was saying, so then if if if if we are in a situation where we know that somebody is is wants to to harm us, then we must, Gala said, we must we must try to avoid that harm. We must try to stop that harm from coming to us.
And then Gala says, if if if that person if whoever is trying to harm us, he’s doing he was doing that for a reason. And then we must then try to understand what that reason is. So then Geshe-la was giving an illustration, okay, which is which is hypothetical. Okay? It’s not it’s not real.
Okay? So Gela was saying, if, for example, I want to harm Gela, then it’s it is that is that is there is a reason behind my my wanting to harm Geshe-la. So and Geshe-la says, the reason the reason is that I must have that sorry. That Geshe-la must have have done something which wasn’t not okay, which was not alright to be done, and that made me angry. That made me and then made me then want to harm him.
And if one, again, says if one thinks reflects, then then one will understand that oneself is is oneself the reason the reason for for for that harm to come to us is also comes also from our side. And then, again, I say, the the it doesn’t how can where’s my English? It doesn’t take it doesn’t take much it doesn’t take much to to to to make someone else angry. Just just gonna say just a little thing that we might we might do, little things we might say is enough to to cause someone else to to to get angry at us and and so forth. So then Geshe-la is saying we shouldn’t we shouldn’t pay attention to what other people are thinking.
The people will think all sorts of thing. We should see for ourselves what it is that is going to be beneficial or not and then act accordingly, irrespective of what other people might think. As Geshe-la says, it’s very difficult because people will think all sorts of different things, all sorts of superstitious things will come about and preconceptions, superstitions. I use one word which can be translated in so many different ways. Preconceptions, superstitions, prejudice will come about.
It’s so difficult to get a sense. So we have we have to see for ourselves what is it that’s beneficial or not to judge, and then act accordingly. What happens if you’re making what was. You want to know if there is a mentor? Yeah.
So then can I say, so, yeah, whilst whilst one is building a monastery, for example, then many many insects, many small animals will die? And then there are mantras to be said for them, and we can say we can say like I said, we can say any mantra for for their benefit, and we can we can also meditate on the mind of enlightenment for their sakes. And and whatever virtue we do for their sakes is good, is going to benefit. And if we if we think in this way, we act in this way, then then then it’s alright. It’s beneficial.
Yeah. Well, you have to consecrate the place, yes, the place or consecrate the place or bless bless bless the land. Says there is one small ritual which is for that purpose, which is done for that purpose. So then, again, said, the purpose of that ritual is is to ask for that land whilst one is is saying, well, we want we want to build a monastery here, so please give us this land. And Gala says, there are there are there is a nonhuman nonhuman who is the owner of of of that place.
So then the ritual is done for the sake of asking the land from that person. So then Geshe-la says that there’s a danger if one does not perform this this ritual ceremony that that the the the this nonhuman being who who is the owner of that piece of land might might harm the people who who are living that land. He he he might as well not not harm, but there is a danger that he might he might do it. Spirits, not nonhumans. Yeah.
Pardon? Down in the land. Yeah. You wanted to ask something? So then can I say we we So then can I say, so then it is it is it is very difficult?
It is impossible to to turn off all this stimuli. There’s a so many things that come to to our side, so many so many things that we hear, and it is impossible to turn to to cut off, to stop all this stimuli. There’s so so much so many things today. So what we have we have to do is watch over our minds and make sure that we are not overpowered by attachment, that we are not overpowered by by anger, that we are not overpowered, carried away by the afflictive emotions. This is again, I said, this is this is Samsāra.
That’s that’s how it is. We we must then do whatever it is that we are able to in order to watch over our minds and then recognize if we are what is going on and if we are being overpowered by attachment or or or aversion, then we we don’t engage in whatever action it is that we were going to was overpowered by them. We must try it. We must then, how to say, stop them, stop attachment and aversion. The important thing in essence is is to make sure whilst watching over one’s mind that is is to watch over one’s mind and not let oneself be overpowered by these afflictive emotions.
This one. Okay. It’s okay? Okay. Yeah.
So then Gela says, yes, there is benefit in doing doing as you said, you know, going to your room, turning off the radio, the television, everything, of course. Geshe-la says, yeah, there is benefit in doing that. But but irrespective of of that time that you spend there in your room, you must one must one must be watching over one’s mind at all times. One must be giving rise to the motivation of enlightenment at all times. And then, otherwise, one will one will not one will not be able to accomplish virtue.
So then says one must one must guard one’s mind however long one is able to. And and the more one is able to do it, one minute, minutes, ten minutes, one hour, and the the more one one can do, the better. So I’m gonna say if is it it’s better not to listen. Yes. It’s better not to listen.
Says, if when we are listening to the radio or watching the television excuse me. When we are listening to the radio or watching the television, then then, yes, all these afflictions and attachment and aversion come about. But so then it is best. It is best not to not to listen to the radio or or or watch the television. But but if we are able to to stop anger and attachment from coming about whilst we are listening to the radio, watching the television, then it’s okay.
Then, Gela says it’s very difficult. It’s very difficult to accomplish that. Gela says, for him, the best thing to do for Gela says that for him himself, the best to do is is not to watch the television. That’s the first choice number. First choice.
It’s same thing. Yes. Those those those those are are all distractions as as it were mentioned as it was mentioned in in the the text. Those are all distractions. So I put I put your question.
I wasn’t able to to put it exactly the way you put it. So I put it I put it like this. If we do not have those distractions, then we wouldn’t if we do not have those distractions, then we will not be able to know how our mind works. Right? So Geshe-la says, well, that that is not that is not the case because you have you have, for example, bodhisattvas who do not have any distraction, and they know how the mind works.
And and furthermore, Geshe-la says, those that which is called distraction is is refers to afflictive emotions. And then when we are being distracted, we are being overpowered by afflictive emotions. Is that okay? Okay. We should take one more question.
Can a conditioned practitioner do it? Surely. Yes? I heard So then, Gela says, he he doesn’t he doesn’t know what is it that that they do. Gela says, there are there are projects that are done for the sake of obtaining money or wealth, and then one must then see what is being done with that wealth.
So then if one one must then see what is it that is being done with that money. So if one is is building a monastery, is, how do say, putting this money for the benefit of the dharma, to benefit sick people and so forth, then then that is good. But if one is is is taking this money and then gives to one’s family, to one’s wife, and so forth, then that is bad. And one must then look what is being done with the money. It’s it’s okay.
Yeah. Hey, Can I do wealth for for Buddha? So Geshe-la says we already we are already generating a lot of wealth. We we have we have we we have money that we we take from from from, how do you say, the members, Buddha House members. Right?
I say members? Yes. And and and from from from the teachings that are given here, you know, people give money for the teachings and and so forth. So we we are already generating this wealth in a sense. So and then and then we we must and then we what what we must do then is is if we take we take the money, and then what we must do then is spend for the sake of the Dharma, and then and then that’s okay.
And then and then says, like he himself does, some people give give him money. Buddha house gives him money, and then he keeps his money. And then when he goes to Sarah, he gives it he gives it to to to to to the to the monastery. He gives it to the monks. He gives it to to the kitchen and so forth.
And then if but if if one if he if he were instead of of doing what he does, if he were instead to give to to a relative or or if he had a wife to give to his wife, then that that wouldn’t be okay. Says says he’s been he has been here for four years. He has gone to India just about three times, and and every all all the money that he has accumulated in that yeah, all those he gave it all away for the sake of the dharma. So So in the same in the same way, so then the the then they they get this money, and one then has to see where is it that they are spending the money. And then again, just like like his holiness, the Dalai Lama himself, he he he gets so much wealth from from from so many different sources, and all all this this this wealth, he he then gives away for the sake of the dharma, for the sake of people, for schools, and so forth.
And then also, Lama Zopa and does the same. You know? And so yeah. And my last question to. Does he ever dream six numbers?
Six numbers. If if Geshe ever dreams numbers, tell him to write them down, give them to us. We’ll we’ll do Lottery number. Lottery. Oh, lottery numbers.
Oh. After we bought a new Mercedes for ourselves. Lottery lottery. If if he dreams, he would he would tell you. Yes.
But but he thinks he he he won’t dream about numbers.