Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. An apple seed carefully tended yields fruit without end — Geshe Pema Tsering opens this 73-minute commentary with that image to explain why cultivating the mind of enlightenment produces inexhaustible results. He clarifies what bodhicitta actually is, why it is so difficult to genuinely generate, and how practitioners can build the meditation gradually from one minute at a time until it arises naturally. The session then moves through Śāntideva’s four-part teaching on the human body: the urgency of using it for virtue before death arrives, the futility of protecting what the lord of death will inevitably claim, feeding it only its necessary wages of food and clothing, and viewing it as a ship crossing saṃsāra toward enlightenment. Closing verses on daily conduct — presenting a smiling face, abandoning anger — prompt a short Q&A on when cheerfulness requires contextual judgment.
File metadata (for organising)
File: 2006 07 25 Bodhisattvas Way of Life.mp3
UUID: ab1be61b-2618-432d-8691-bfa6d25f0209
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life 2005 Mar -2007 (Geshe Pema Tsering)
Date: 2006-07-25
Recorded at: Buddha House Adelaide
Duration: 73.2 minutes
Words: ~4,808
So then then Geshe-la is then saying, now we to give rise to a good motivation. And then Geshe-la says, there is no motivation better than the mind of enlightenment. And then Geshe-la quotes a verse which says, with the mind of enlightenment, the results are inexhaustible. Have to say, they never they never never end. They are inexhaustible, and they only increase.
So then again, so then we have to to plant this very good cause. And then the just like just like planting a seed, then for example, if I put an apple seed, and then if we if we if we care for that apple seed, then it will grow and give us many fruits. And then for many years, Geshe-la says, there there will be no end to the fruits. If we care for it for many years, we will have we will have the the good fruits of the apple. So in the same way, we have to plant this good motivation within our minds.
So then said, we need then at all times, whatever time, if we have to give rise to motivation, and we must give rise motivation of the mind of enlightenment. Because because it is that mind of enlightenment is very important. Most of you have already because Geshe-la has already taught many times on the mind of enlightenment, so you probably already understand it, have an understanding of it. So then what is is this Mind of Enlightenment? Mind of Enlightenment is the mind that understands that just as one wishes for happiness and does not wish for any suffering, then all other sentient beings also wish for happiness and not wish for any suffering.
So then because understanding then understanding that understanding that one then must accomplish the causes of happiness because one wants happiness, then all sentient beings, all other sentient beings also must must have the causes of happiness. Then Geshe-la says, then thinking in this way, then one then thinks of one and all other sentient beings. And then when one stops to think of oneself and realizes that one is only one sentient being and all other sentient beings, they are innumerable. They innumerable sentient beings. So then because of that, then we understand that all other sentient beings, they are more important, much more important than ourselves alone.
And then we should then regard all of the sentient beings, understand all sentient beings are more important. And then thinking then with intention then of accomplishing the happiness of all the sentient beings and freeing all other sentient beings from from all suffering, then we we think we give rise to that mind, the things for that purpose then, may I attain enlightenment. So then we must then give rise to that mind, which thinks that of attaining enlightenment for the sake of all sentient beings. And then Geshe-la says, And then understanding that all the Buddhas and the Bodhisattvas, they already have that mind. Then one then wishes then, how to say, to have that mind also.
So then, Geshe-la, then reciting the refuge prayer, which usually we say, we go for refuge for the the the Buddha, the Dharma, the supreme assembly. And from now until attain enlightenment, how do you say, by virtue of practicing, by giving through the six perfections, enlightenment for the sake of all sentient beings. So then Geshe-la was then saying, so then the second the second half of the verse is then is is referring to the mind of enlightenment itself. And then Geshe-la says, we we recite that. We recite that.
Even though we recite that prayer, that mind of enlightenment does not come about. So Geshe-la is telling us that we must again and again, how do you say? So we must, how do say, again and again make effort to bring that mind about. So then then mind of enlightenment is something which is very difficult. So then first then explains that understanding what the mind of enlightenment is.
The mind of enlightenment is that mind which wishes for all sentient beings to attain enlightenment for the sake of all sentient beings, then we understand that, that is the mind of enlightenment. But then for that mind to arise in our continuum, our mental continuum, that’s something very difficult. Mention something. It’s very difficult to bring about because we’re always thinking of of our own welfare, of our own happiness. And then again then says, so then even though we think we might be thinking, give rise to the thought that may I attain enlightenment for the sake of all sentient beings, still, we are thinking that, but we haven’t completely given up, I would say, we haven’t completely rid ourselves of that mind, which think of I of benefiting this I, okay?
If one has not rid oneself of the mind, which wishes happiness for oneself and does and does not wish suffering for oneself alone, then then there is no way that the mind of enlightenment can come about. So then you’re gonna say, so then meditating, this this meditation is very difficult. So then then still, if if we if we if we work hard, if we apply ourselves, then we meditate again and again and meditate at all times, then that mind of enlightenment, that mind that thinks of benefiting others, then that will come about. Geshe-la says, just as right now, to say, that mind that thinks of our own welfare then comes comes about naturally, then we if we if we meditate hard, if we work hard, then we we we stop that mind that thinks of of oneself alone, and then we we meditate hard of of benefiting all about the as say, bring about the bringing to mind the benefit of others, then if we work hard, then that mind will come about in this life. So then at whatever time then if we meditate for one, two, three, four, five five minutes of giving rise to that mind, thinking of for the sake of all, may I attain enlightenment.
And then with that intention in mind, we then we then listen to the teachings, meditate, or we study. Then And then if we keep on practicing like this, if you know, we can practice only one minute and then later we will be able to practice for two minutes to meditate for two minutes. And then if we keep on persevering in this way, then our meditation will get better and better. And then if we if we if we if we practice in this way, then we’ll be able to accomplish that, to bring to give rise to the mind of enlightenment even before even in this life before we die. If even and even if we if we cannot do accomplish that in this life, then we can sure having planted this strong imprints in our mind streams, we can sure then continue this practice in the future life.
And then maybe in a few lives, we can accomplish it. Then we shouldn’t think only of attaining it in future lives. We should give rise to the thought of attaining enlightenment in this life, in this very life, we have to give rise to that intention of attaining enlightenment in this life. Says. And then if Gela says, if we if we And then Gela says, if we meditate in this way, if we act in this way, then how to say, our our our courage will be greater and greater, and our our meditation will will improve, will go better better and better.
And then so then I’ll ask you. So then thinking of attaining enlightenment for the sake of all sentient beings, to attain that in this life for the sake of all sentient beings, I’m now going to how do say, listen to the teachings on the on the way of life, and then I will I will reflect and and meditate on on these teachings. And then like this, may we attain enlightenment for the sake of all sentient beings, may we attain enlightenment in this life. So then now we meditate thinking that in order to attain enlightenment for the sake of all sentient beings, I’m now going to listen to the teachings on the way of life. So then we stopped at the topic, which says that in relation to the body, to the human body, it says, as it quickly perishes, it is reasonable to utilize it for virtue.
And then this topic has four parts. The first one, is says it is reasonable to utilize the perishable body for virtue as death will soon be upon us. And then secondly, is an example of how it is unreasonable to carry on, how to say, caring for the body while not doing anything at all and still be attached to it. And then I was asking a lot about the meaning of the sentence, and then I was explaining, so how it is unreasonable then if we have to keep the body, we have to maintain the body in order to accomplish virtue. And then so the text is then telling us that it is unreasonable then while still attached to the body and not practicing any anything, any virtue, then to care for it, to nurture it, and so forth.
And then the third topic then goes And then so then and then the the third one the third one is then an example. No. No. It’s causing one to accomplish one’s aims by providing one by providing the body with with incentives or or with by paying its wages. And then then I was explaining the meaning of the sentence and then saying as just as we might pay a person a person in order to work must be paid a salary, must or must or in order to be able to accomplish a work, must even eat, must must nurture the body.
Then again, in order to accomplish liberation and enlightenment, then we feed. We give food to the body. We nurture the body for that purpose. And then lastly, is then, how to say, thinking. It is reasonable then is thinking thinking of regarding one’s body as as as a ship, a boat, a ship, giving rise to the notion of one’s body as as a ship, and then and then working in this way in this way, accomplishing the welfare, the ultimate purpose purpose of of all sentient beings with this with this in mind, keeping in mind that one body as a the idea of one body as a ship.
Is that correct? So then so then we the first topic is is then it’s reasonable to then to you to to utilize the perishable body for virtue as death will soon be upon us. And then Geshe-la was then reading the next two verses, which then say, this body of a human being should only be employed, should only be used in the practice of virtue. Yet, should you instead guard it with with attachment, then what will what will be what will you be able to do when it is stolen by the merciless lord of death and given to the dogs and the birds or the or the vultures. And then and then Geshe-la was then explaining.
So then certain words in the first line of the verse, which refer to walls to all to all of us, this body, this human body of of all all of us. And then it should only be utilized for virtual. And I was then saying, if if we can accomplish virtue with this body, then that’s very good. But then if we cannot accomplish any virtue with this, then there is no use there is no no other use at all to it, okay? And then Geshe-la says, if he’s then explained the second the following part of the verse, which then is saying, if if if you then if then you do not practice any virtue, and then you you engage in all sorts of of misbehaving and still protect his body, nurture it and so forth.
Then one day, Geshe-la says, and then the lord of death will come and will snatch your body away and will give it to dogs and vultures and so forth. So what is it what is it that you are guarding for? What what is what is it that yeah, what is it that you’re guarding for? So what can what can you do about what can you do about that? So then there’s nothing that can defeat.
There’s no arguing, no fighting, and no no no weapon that can defeat the lord of death, and then not even a. And then Geshe-la was then giving another example which I didn’t understand. And then something that I was reading for the commentary, which then, Gela says, this is pretty much what Gela has already said. So then then the commentary goes on and saying that this body from its own side, this body in itself has no use whatsoever. It’s completely useless on its own..
Then all of us, this body, our body that we have, which has attained complete, complete, has all the freedoms and the opportunities of a precious human rebirth, then it should it should only be used for accomplishing virtue. And then the text goes on to say that if one does not accomplish one’s purposes, and then Gela was then saying, they are accomplishing virtue. If one does not accomplish one’s virtue and still one one nurtures and protects his body, then one day, the merciless lord of death would then snatch this body away and will separate it from its life force and will give it to vultures and dogs. And then at that time, there is nothing that one can do about it. And there is no way one does not one does does not have any power whatsoever to to be free from such from such a situation from meeting the lord of death.
You’re meeting the lord of death. Lord lord of death. Lord of death. Yeah? So then we’ll go to the next topic, which is then an example of how it is unreasonable to carry on carrying, nurturing the body while not doing this a single a single good deed.
And then we read the next verse, which which reads, if if servants are not given clothing and so forth, when they are unable to be employed, then why do you exhaust yourself looking after the flesh alone? When even though caring for the body, it goes elsewhere. And then, again, I was then explaining that servants when they when they cannot do their job, then the masters don’t give them clothing of food, don’t give them the the wages, and even tell them off and send them away. And then so then again, this body, how do say, even though Geshe-la says, so then this body which is not going to stay long, it is not going to stay long. And still, we we we we in reference to the last line of the verse of the Tibetan verse, we we eat all sorts of stuff.
We we feed it all sorts of stuff. But if it’s not it’s not going to stay long. And if we do not accomplish any virtue, then there is no purpose in it whatsoever. For what reason then do we eat do we nurture the body? Then Gala so Gala says, if we if we are if we are nurturing it for to accomplish virtue, then it’s okay.
But if we are if we if it is not to accomplish virtue, then there is no no no no purpose, no meaning whatsoever to it. So then again, was explaining then all of us, we eat nice food and then we dress nice clothing and then we go to watch the movies, we go to walk in the park and all that. And we do that to be happy because it’s all pleasant. It’s all very pleasant, we do that to please ourselves. And then what the the verse is saying, and I think, is that doing these things for ourselves alone is is not alright.
It’s not okay. So then we Usually, always strive for the happiness of this life alone. And then, Gala says that usually, and then we engage in all sorts of activities and we have all this little happiness coming our way. And then Gala says, but then this this this happiness, this little happiness that we experience, they are not they’re not reliable. They they they quickly turn into suffering.
And then so then Gala says, striving for the sake of this life alone, there’s no purpose to it. The results Geshe-la then said, the results are minimum. And then secondly, he emphasized that there’s no there’s no there’s no good results out of it at all. And it’s it’s all it’s all gonna turn into suffering. And then so then Geshe-la says, and then we must we must then create the causes then for for to to create real happiness, to create this reliable reliable happiness.
And then this causes then, how do say, this virtue virtue then to to to create real happiness, to create reliable happiness. And then this virtue then is the virtue that relates to liberation to liberation and enlightenment. Then then have to create the causes then for liberation and enlightenment and we have to accumulate these virtues, are the causes for liberation and enlightenment. And if in this life and if we cannot accomplish that and we we keep on working only for the for the small happiness of of of of of this life alone, then because this life is not gonna last long and soon, it’s we’ve all turned it will all turn into suffering, and we experience nothing but suffering. The topic, and we’re saying that it’s causing causing one to accomplish one’s aims by providing the body with incentives, with with its wages.
And then we’ll read the next verse. Then now having paid my body its wages, I shall engage it in making my life meaningful. However, if my body is of no benefit, then I shall not give it anything. So then first said those wages are then food, clothing and so forth. And then if in order and and and then having nurture the body and and and so forth, one one then engages in virtue.
And then the second half of the verse is then saying, if my body is of no benefit, and then if if one if the body is then is not accomplishing virtue, then one does not give doesn’t doesn’t give anything to it. One does not give food, one does not give clothing. I think I was reading for the commentary and the commentary has been saying, so then all those conditions for the subsistence of the body, like a food clothing and so forth, then this wages, having then given this wages to it, then now one should, how do say, make it meaningful, make this life meaningful by then engaging in virtuous activities. And then not doing anything beneficial at all, not doing the least beneficial thing, then one should not give anything to this body. No food, no clothing, nor nor anything else.
And then the last topic is then accomplishing the ultimate purpose of of sentient beings whilst thinking of thinking of one’s body as being a ship, a boat. And then and then we read the next verse, which reads, I should conceive of my body as a boat, a mere support for coming and going. And in order to benefit all others, transform it into a wish fulfilling a wish fulfilling body. And then and then so then Gala was in explaining the first the first part of of of the verse and coming and going, and Gala was then relating it to to to going to enlightenment, attaining enlightenment, liberation and enlightenment. And then one should then conceive one’s body to be think of one think think of one’s body and my body is like a boat.
And then And then, again, I was then saying, so then if we think of our body as being a big boat, like a big boat, we can carry many hundreds of thousands of people in it. And then and then in this way, we turn our bodies into into a wish-fulfilling jewel, into something like a wish-fulfilling jewel we can accomplish. We can, how do you say, can accomplish every every wish, can can can realize every wish. So then our bodies, in this way, with the realization of the mind of enlightenment, the realization of emptiness and whatever little virtue we accomplish, then the results will be, how to say, will be very great, will be immense. And then and then the last says, this way, we can accomplish the benefit of others.
And then then and the last is meditating, then on the mind of enlightenment and on the wisdom realizing emptiness, then then we can realize the the body of a Buddha, which is like a wish fulfilling jewel. So then the verse and I was reading for the verse, and the verse is then saying, then for the sake of of making effort and accomplishing virtue, then this body should be how to say, used as a mere basis for coming and going through the ocean of Samsāra. And then, how do you say, in order to reach, to cross over to the other shore. And then in this way, we should regard our we should see our bodies in this way. We should think of our bodies in this way.
And then in order to accomplish the welfare of all sentient beings, then we we should then, how to say how to say, turn our bodies into the body of complete enlightenment of a Buddha, which is like a precious wish-fulfilling jewel. This one. Okay. And then so then we go then we’ll follow on to the next topic of the commentary. And then this topic, which is one should be proficient at accomplishing virtue. This topic has three parts to it.
The first one is performing ordinary activities beautifully or elegantly. Elegantly? Yeah. And then secondly, being knowledgeable in in in the ways of befriending others without without without doing any anything unwholesome. Mean, the the last incident was was being good and being being polite and so forth.
And then thirdly, being knowledgeable about performing karmic deeds with the three doors. And then, again, then performing karmic deeds with speech, mind. The three doors, body, speech, and mind. So then and then the first one of those topics, which is then performing ordinary activities beautifully or elegantly, has three parts to it. The first one is how to act when encountering others.
Then secondly, how to act with regards to discarding or adopting basic necessities. And then thirdly, acting at all times with noble demeanor. Yeah. Yeah. Okay.
So then the first one of those last three topics, which is how to act when encountering others, then we read in the next verse, which is like this. Now while there is freedom to act, I should always present a smiling face. And then Geshe-la was then explaining what is a smiling face. When when the time we meet someone, we we make a smile, we put forth a smile. And then and cease to frown and look angry.
And then again, Geshe-la made the expression, which represents to frown and be angry and so forth. And then and then I should I should be a friend and a counsel of the world. And then one one should then be friendly and and and how to say, sincere and straightforward. No. Towards the other person that we meet.
Do you understand? Yeah. And then, so then Geshe-la was then reading for the commentary. The commentaries then saying something like this, must I was explaining the meaning of the commenter. We must then develop we have some control over our minds and our bodies.
And as as as Stephen Batchelor translated, while we have freedom to act, and then that we started as having freedom to act. And Geshe-la was then explaining us that we must then have some control. We must develop some control of our minds and our bodies. And then at all times when we meet when we meet someone, we should then present, show a smiling face and then completely abandon anger and these closed expressions. And then how to say, and instead be friendly and affectionate towards the next.
And then when we are going to talk also, then we should be sincere and straightforward and polite and so forth. Thank you. Blue one. It was a green one. Perfect.
Thanks. So we stop here today. Yeah. Yeah. Yeah.
So now if you have any questions? Yeah. Think I have a question. Yeah. No question?
Here. You have a question. Yeah. I have a question, but I think I’m That’s good. Hey.
That’s good. You don’t want to ask? Yeah. I I would like to ask because I don’t know what to do. Yeah.
And and not instead of always at all times. Yes. Okay. I’m just gonna be okay. So then we should we should then investigate the situation because if we, for example, that a certain person has had his parents or her parents dead, and we come in with smile, and then there’s no good to that.
And then so then we have we have to investigate. We have to analyze the situation ourselves. And then, Geshe-la says, the whole meaning of of the the this verse is not to say that we should be always smiling at all times, but we should have pleasant expression instead of frowning and being angry and so forth, something that will be pleasing to others. So then again, if if if somebody has his father his or her father die dead, and then if we if we then smile, then that person’s going to be angry at us. So then the whole meaning, the last the meaning is then that we we have to make ways, engaging means to to to create virtue and to to bring forth virtue and to then avoid non virtue.
So then in the case of that person who had a dead dead father, then maybe then and I wasn’t saying maybe we appropriate them to show a a face which would be a sad face. They will mourn together. So if if you if you if you smile then that that person who had the dead who has the dead father, then there is a danger that you will get you will get some suffering experience some suffering out of it. And monkeys. And then I was explaining.
I was So they can ask a conclusion. We shouldn’t then look at the monkeys. And then the whole the whole meaning the whole meaning and then emphasize, and then should we should look at ways then to accomplish virtue, to bring forth virtue, and then to stop. Again, that the meaning the whole meaning of this teaching is then for us to look at our minds and then see how to say, analyze our actions and not just do anything without any, how do you say, discrimination? Yeah.
This this is the body is a vessel or ship that’s going. Yes. Yes. Right here. What’s the come I guess, you said you’re going to enlightenment.
Verse seventy. Seventy. Yeah. So that it’s a basis is for going to enlightenment. What is coming?
Oh. Is that getting born or something? Then just just saying that if we if we go so then this the going is to go into to enlightenment and and liberation, going to liberation and enlightenment. And the coming is then liberation and enlightenment coming to us. And then I was explaining that if we if you go somewhere, it means that that somewhere, that’s that’s the place where you are going, then it’s coming closer to you.
Yeah. That’s what he meant. I was explaining this. So then if if if you’re going if you’re going a certain place if you’re going to a certain place working. Then while you’re going, that place is coming closer.
Poetry. Poetry. Yes, I guess. Okay. Shall we shall we finish?
Okay.