Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. A verse from Maitreya defining the mind of enlightenment opens this 107-minute session, after which Geshe Pema Tsering immediately confronts a familiar discouragement: with innumerable sentient beings to liberate, is the task even possible? His response draws on Buddha nature and Śākyamūni’s example — every being carries the seeds of enlightenment, and Buddhas have always led disciples toward it. The commentary then moves through acting for others’ joy, explaining why such deeds are priceless and why they remove obstacles in this life and accumulate happiness in future lives. Geshe-la next covers right speech — consistent, clear, gentle, free of attachment and anger — and how to look at others with loving kindness rather than habitual craving or aversion, illustrating this with a candid aside about his own reactions while watching television. The session closes with an extended treatment of the perfection of generosity, arguing that it is the generous mind, not the material gift, that constitutes true giving.
File metadata (for organising)
File: 2006 08 08 Bodhisattvas Way of Life.mp3
UUID: 54396689-0a49-43d4-80f4-5bce13cc2a98
Teacher: Geshe Pema Tsering
Collection: Bodhisattva Way of Life 2005 Mar -2007 (Geshe Pema Tsering)
Date: 2006-08-08
Recorded at: Buddha House Adelaide
Duration: 107.4 minutes
Words: ~7,067
So then, Geshe-la is saying, Geshe-la is telling us that we we we then we have to give rise to our good motivation. So then for that, Geshe-la then quotes a verse which which says something like, so what is if we if we ask what is the mind of enlightenment, it is the wish to attain complete and perfect enlightenment for the sake of accomplishing the welfare of sentient beings. So then, Geshe-la says, so whatever whatever activity, whatever we are going to do, then we must we must do it with with this intention, with this intention, with this motivation, which is then with the Mahāyāna motivation, motivation, which is then going to make us accomplish the causes of enlightenment. So then, so then, Geshe-la is saying that that verse so verse that was how do you say? From Maitreya, who is a Buddha, the future Buddha.
And then, again, Geshe-la is saying, so then the verse is saying, so what is if we ask what is the mind of enlightenment, it is again that wish to attain a perfect complete enlightenment for the sake of accomplishing welfare of all sentient beings. And then Geshe-la rephrased the that sentence saying then so then as for so then the mind the mind of enlightenment and the wish of enlightenment is is then the mind that wishes to to attain complete enlightenment for the sake sake of bringing all sentient beings to the state of enlightenment, which is the welfare and purpose of all sentient beings being referred to. So then Geshe-la is saying, so then there’s that’s the mind of enlightenment. It’s very difficult to give rise to the mind of enlightenment. So then Geshe-la says that if if we don’t meditate a lot, if we don’t, Geshe-la says, at all times, if we are not giving rise to this mind of enlightenment, thinking about it, thinking whatever we are going to do, then we are thinking, then we may attain enlightenment and for the sake of all sentient beings.
Then if we do not do all all the all that, we will not accomplish that uncontrived mind of enlightenment. It’s very difficult to accomplish that, Geshe-la was saying. So then, Geshe-la says, so then, again, Geshe-la says it is very difficult to give rise to the mind of enlightenment because we do not know we do not understand our own suffering. So then then to think that to wish then to to free all sentient beings from suffering and bring them to the state of enlightenment, within them. We’re talking about when we’re talking about all sentient beings, we’re talking about an innumerable amount of sentient beings.
Innumerable. Yeah. And then so then we end up thinking how how is it that we can do that? We cannot do it. So then Geshe-la says, so then we but we we should not there’s no place for for thinking that the that is not possible.
We cannot accomplish that. We should we should think that we can accomplish that. We should think that we we should think that that we can bring all sentient beings to a set of enlightenment. And then the last is thinking in this way is beneficial. We are going to benefit if we’re thinking this way.
And then So then Geshe-la is saying, so then the reason this is so, the reason we can believe that, the reason we have to believe that is because every sentient being has the Buddha nature, what called Buddha nature. Every every sentient being has the seeds of enlightenment, Gela said. So then if if we then if we practice the teachings, if we if we then abandon what is to be abandoned and adopt those things which are to be adopt, then we will be able to accomplish will accomplish Enlightenment Gala says, just as Śākyamūni Buddha did. So then also the analysis that there is a possibility that we might think that even though we can we can attain enlightenment ourselves, we won’t be able to bring all of the sentient beings to enlightenment. But still still, if we think if we think about it, I mean, So then but still, there were was Buddha Śākyamūni himself.
There were many other Buddhas who that have have come. So but still, we we think we think that we we are not there yet. So so there is the there is a possibility that we might think that we are not able to bring So then Gala says, we should not again, we should not give in to such thoughts. Then Gala says, so then the Buddha has attained full enlightenment, and he has led innumerable disciples to the state of enlightenment. And up until now, he is still bringing people to enlightenment.
We cannot see, but still he is doing that. And he has taught the Dharma for us to study and to learn and to practice. So he’s still doing that. He’s still accomplishing that. And then even in the future, Geshe-la says, even though there is an incalculable amount of sentient beings, still the will be there, how to say, bringing them to the state, to the ground.
So then, Gela is then saying, so then the Buddha was has been Buddha Śākyamūni has been bringing in the past, is doing it now, and we will keep on doing it in the future. So then and so if just like him, just like Buddha Śākyamūni is doing, then we can do also. So then Geshe-la says, right now, at this moment, we cannot do, but we can accomplish that. Now Geshe-la then says, even even Bodhisattvas cannot perform the extensive deeds that the Buddha Śākyamūni that a fully enlightened being can perform. But still, we have to Geshe-la says we have to strive for them.
So then Geshe-la says, so then we should not give in to thoughts such as thoughts as I won’t be able to accomplish that. I won’t be able to bring all sentient beings to enlightenment. I won’t be able to accomplish this to perform this deed and so forth. So then, Gela says, we have to think that I will accomplish that, I will perform this deed just just as a Buddha, Śākyamūni has has done it. Many other Buddhas have accomplished that.
So just like they have done, I will do. So in in in order to accomplish that, I will listen to the teachings, will study the teachings, practice the teachings. So then the last one is if one does it this way, then one will start, how to say, deriving the benefits of of of of doing so, and the benefits will only increase more and more. And then also the the, how to say, the opposite force of this mind of enlightenment, the the force which is opposite to this mind of enlightenment, which is this self-cherishing attitude, will then will then be be harmed. Okay?
Then we must think in this way. And if we think in this way, we start deriving great benefit from it, and then we start harming we’ll be harming the self-cherishing attitude. And then in this way, it will be we’ll be able to develop many good qualities. So then we have to think, we have to give rise to these thoughts. So then thinking now that in order to accomplish the enlightenment of all sentient beings, then we are going to listen to this to the teachings.
And I’ll meditate a bit. So then again, then we start the topic, which reads the benefits of acting in a way that others enjoy. And Gela was then reading the next root verse. But the interpretation of Gela was given to the Tibetan and the translation that I have from Stephen Bachelor defer a little bit. So I’ll give Stephen Batchelor’s interpretation and then I’ll give Geshe-la’s explanation of it.
So then Stephen Batchelor reads like this, all deeds of others are the source of joy that would be rare even if it could be bought with money. Therefore, I should be happy in finding this joy in the good things that others that are done by others. But then the first two lines of the Tibetan version could be interpreted it could be translated in a totally different way. And Gena was then saying, so then all deeds, all actions must be done for the sake of giving rise to joy in others, for the happiness of others, for making others happy. And then Gela was then saying that joy, that happiness, then is no money could buy it.
It is so very rare, acts, deeds for the sake of others’ happiness, for the joy of others. They are very rare. The text says, the Tibetan has this word in it. And then it says that even no money could afford to buy that. If it was to be put a price, it were to have a price of value stipulated with no money could buy it.
Then, I was just saying, so then referring to this first two lines of of of the Tibetan verse, and then say, so then isn’t isn’t the the the deeds of Bodhisattvas are are they difficult to accomplish? I was asking. So because usually, as the text was saying, it’s very rare to give rise to thoughts of acting for the sake of all this happiness. We are always readily, how to say, at any time, we’re immediately thinking of of deeds for the sake of accomplishing our own happiness alone. And then very again, as it’s not that we do not think of others happiness at all, but we think very little very little of it and and very, how to say, rarely.
And then, Gela is going explain the last two lines of the verse, which then which again differ a bit from Stephen Batchelor’s interpretation. So then Gala was then saying, so then if we give rise to this mind that wishes to perform deeds for the sake of all this happiness, of bringing happiness in others, then by the force of this good mind, then we’ll be able to accomplish that. And we will derive great joy ourselves. That’s what Geshe-la was explaining. So then, because this is because how to say, whilst accomplishing the welfare of others, we accomplish we will be able to accomplish all all our our purposes.
And then Geshe-la saying, so whilst we we are performing something that that makes make others happy, then whatever it is that we want to do later on, there will be nobody who will be making problems or make making how do say, creating difficulties. Instead, everybody will want to help us accomplish whatever it is that we want, and we’ll be able then to accomplish everything that we want to accomplish in this way. Take this one. So then and then Gela was reading the first line of the next verse, Stephen Batchelor reads like this, through doing this, I shall suffer no losses in this life. And then Gala was explaining the meaning of the Tibetan saying that if one acts in this way for the sake of others happiness, then one will find no impediments to to one’s to whatever it is that one is trying to accomplish.
And then and then Galatas then saying the opposite of that, if one were to work only for for the sake of one’s own happiness, then eventually, no people will not like us. Many people will not like us. And then the if if we’re trying to accomplish something, people will make will create difficulties and make problem and so forth. Now if we acting as the text says, for the sake of what is happiness, trying to accomplish all this happiness, then we’ll never find any impediment or any difficulty. And then the next line, which reads in the English of Stephen Batchelor, and in future lives, I shall find great happiness.
And then so again and then Gala was then explaining his comment on the first line was then saying, then, not only we’ll be able to accomplish everything that we are trying to accomplish in this life, again, in future lives, we’ll be able to experience happy results. We’ll be able to experience to the positive results of these actions and we experience happiness. And then the next two lines of the verse read like this, but the fault of disliking the good qualities, their good qualities will make the unhappy and miserable. And in future lives, I shall find great suffering. And and Geshe-la was then giving, explaining the Tibetan, which was saying, so then if instead we harm others, and then create troubles and difficulties and we are striving for only for our own happiness, then people, others will not like us.
They will dislike us instead. And then and then we will not be able to accomplish whatever it is that we are trying to accomplish. And in this way, we will experience a lot of difficulties. And we’ll experience a lot of suffering in this life. And not only that, but also in future lives, we’ll experience again great suffering as a consequence of those deeds.
Okay? And then so then, was reading for the first two lines of the commentary. The commentary is then saying, then, all the efforts performed by Bodhisattvas through their three doors of, again, of whatever actions of body, of of speech, and and of of of mind, then they are performed for the sake of others’ happiness. And then the next line goes on to say, if if if that happiness then was was to be given a price, it would be no money could buy it. And then those deeds, again, the this sort of deeds, they are this sort of deeds for the sake of all the time.
This is very rare, scarce, lost. So that’s those deeds for the happiness of others then come they performed, how do you say? Bodhisattvas perform that out of the great compassion that they have. This uncontrived wish to free all sense and all sentient beings from suffering. That uncontrived wish to free all sentient beings from suffering.
Then so then Gala was saying, so then that wish, that mind is is is is priceless. No money can buy. It is very rare, and no no no thief can steal it. It’s it’s only attained through meditation. And then the commentary goes on to say that So then and then in this in this way, the text goes on to say that if if if by the power of by the force of this quality of, how to say, working, acting for the for the happiness of others, then in this life, one will find no opposition from others.
Again, no no impediments, difficulties, and so forth. And then again, how to say, And then by then by that behavior, which is giving rise to that happiness to others, and then by by by others then being happy happy, then oneself in this life will find no impediment to attaining or to obtaining any, how you say, wealth, money, possessions and so forth. And again, the commentary goes on to say then, and again, in future lives, then one will attain attain great great happiness, one will experience great happiness. And then the text concludes, then saying, as again, I was explaining that if if if instead one does not like, one does not appreciate the qualities of others, one dislike others and get angry, gets angry with others and so forth, then again, one will experience great suffering, one will experience suffering in this life, and again, one will experience suffering also in future lives, great suffering in future lives. So then we go to the next topic, which reads being knowledgeable about performing karmic deeds of the three doors.
And that topic has three parts. So how to act when speaking, when talking, how to act when looking at someone and connecting oneself only solely with virtuous karma. So then as for the first topic, which is how to work when speaking. And again, I was saying, so when having a conversation, when talking, when when teaching the Dharma and so forth. So then Gala was then reading just the first line of the Tibetan verse, which Stephen Batchelor translated like this.
When talking, I should speak from my heart on what is relevant. And then Gala was explaining the meaning of the Tibetan, what what Stephen Batchelor translated as from my heart and what is relevant. So then the as as what as for what was relevant, Gala was then explained, so then one should not speak without examining what is one is going to speak first, without analyzing what is it that is one is intending to speak. So one should one should examine what is what is what is it that one’s one wants to to say. And then and then there’s another word, which was Gala was explaining something, which is as if you translate this to to have a relation relation with something else.
So then Gala was explaining, so then that word is making reference that so that our our speech be consistent. What we’re saying now is consistent what we said before and what we’re going to say later. Does that make sense? Okay. So that we don’t contradict what we said before and so forth.
Okay? And then Gala was then reading the second line, which is translated, making the meaning clear and the speech pleasing. So then Gala was then Gala was then saying so then as first as making this the the the speech, making it the meaning of one’s of one’s speech clear, making it making it, how to say, understandable, explaining everything to to to to the person one is is talking to. And then making the speech pleasing or Western say just making the speech pleasing is like Geshe-la explained this, saying something that is going to reach the other person and not just saying anything, how to say, randomly, but saying something that is aimed at the other person and and and is is going to reach the other person. Okay?
And then, Gela was then reading the next two lines of the verse which read, I should not speak out of desire or hatred, but in gentle tones and in moderation. So then Gala was then saying, so then one one should not speak whilst overpowered by attachment, and then one should not speak again whilst overpowered by anger, by hatred. And then And then lastly, then again, Gela was then saying someone must speak in in a gentle way with, how to say, smooth, soft tones. And then, again, in in don’t speak how to say? How to say?
And then again, that word which was translated as best to speak in moderation, and then I was going say, so then speak speaking not again, randomly speaking, something that other people’s or the or the other person will not understand, but then something saying something that is going to be understandable, that is going to be reasonable and so forth. So then again, I was then reading from the commentary. The commentary is then basically saying what Stephen Batchelor had stated then, saying that, again, when one is talking to another, then one should speak from the from from the depths of one heart and then speaking saying only relevant relevant And then, again, one must be consistent, makes one make one speech one speech consistent with what was said before, what is said after, must have a relationship with what was said before and after. And then, again, once once it must be easy to understand. The meaning must be clear.
Again, and one must how do you say? Yeah. Again, it must it must be put forth in a way which is going to be graspable by by by the other. And then and then again, one should abandon motivations of of attachment and anger, and one should speak soft, gentle words and then not speak speaking in moderation, not not too long and not too not too little. And such such instructions, such teachings, one can also find if the text concludes in in the sūtra of the tenth ground.
So then we go to the next topic, which is then how to act when when looking at someone. And then the we read the next verse, which reads, when beholding someone or beholding a sentient being with my eyes, then thinking that I show fully awakened for depending upon this being, I should look at that person or at that sentient being with love and an open heart. So then Gala was then explaining again. So whenever whenever we are looking at a sentient being, and then Gala was then giving the example of when we are, for example, watching a performance or show or something and we are looking at a sentient being a person or whatever, then when we think we give rise then may, how to say, may attain enlightenment again for for the sake of bringing that sentient being to the state of enlightenment. Then and then in this way, when looks at them with with if translates literally the words that I wasn’t explaining the words of of the the last sentence.
He was gonna say with with a sincere I was gonna he looks at them with with sincerity, and one looks at them with with this So straight looking at them is straightforward and then without and then I was gonna explain, so then that that word which could be translated sincerely or straightforward, it means not being overpowered by was not overpowered by emotions such attachment such as attachment, anger, and and ignorance, and so forth. So then and then so then and then also looking at them with with love, also says love, and again, I was explaining it. It’s the the same word that is that means loving kindness. Again, with that wish, whilst endowed with that wish that to to, how to say how to say, put that sentient being, to say, bring the sentient being together with the causes of happiness, or every happiness and the causes of happiness. So then one looks like this.
This is very difficult because usually when we see non essential being, we we we immediately either we get attached to it or we have this neutral feeling to it, this indifferent feeling, or or or we have this this suffering feeling. And I think that I wasn’t explaining. So either if it’s something pleasing, if if we see someone and it is pleasing to to us, then we we get attached to it. Otherwise, maybe if it’s something someone that we do not like, then we we immediately, we dislike it, and we get angry and so forth. But it was very difficult.
It’s very rare to have to have instead a thought of of a compassionate thought about that being a thing or reflect about the sufferings and so forth. So then Gala says so then, again, Gala says it’s very difficult, and Gala again is taking him himself as as an example and say Gala is saying also when he’s watching the television, for example, and she see he sees something on the television. And Gala says if it’s some many times, he he sees something nice and pleasing. He’s he immediately, he gets he himself thinks, oh, that’s very good, and he gets attached. And then and Gala explains.
But then that phenomena there is is is not really good. It’s just because of not understanding that that phenomena is in the nature of suffering. One thing is it is good. But that phenomena, again, is is is samsaric phenomena. It’s phenomenon condition phenomena of do say?
The phenomena of cyclic existence, and then which is in the nature of suffering. And then Gela says, and then on the other hand, sometimes Gela sees some something on the television which is displeasing, and he immediately thinks, oh, that’s that’s bad. And again but again, that that the phenomenon is not really bad. It’s, again, it’s just another condition phenomenon, another phenomenon of of cyclic existence. Okay?
And then the guys explain the commentary commenter then saying again. So when when we are looking at a sentient being, then we should look in the same way that we would see, how to say, someone who is very thirsty, then we would we would we would be wishing for that for that being to experience the happiness of having a drink, a cold a cold drink. Then in the in this in with this in the same way, in the same fashion, then we we wish we should look at the sentient being, at the the other sentient being, and think that on on on of attaining them, How to say? That one attaining an enlightenment for the sake for the sake of that sentient being, or bringing that sentient being to the state of enlightenment. And then thinking in this way, then one with with a mind unaffected by attachment and aversion, then one looks at that sentient being with a mind endowed with loving kindness.
Okay? So then is then reading the next topic. The next topic is connecting or relating solely with only with virtuous karma. So then the first one, So then the first one is then where is my yeah. So the first one is giving giving to the special fields of giving to the special fields of generosity or for the special for the special fields for practicing generosity.
And then secondly, will be So then virtuous karma must be must be done must be accomplished through one’s own by one’s own power or efforts. And then thirdly, then engaging in higher and higher virtues and having examined their needs than acting acting upon it. So then we’ll go for the first of those topics, is giving to the special fields of of generosity or for the practice of generosity. And then we read the the first next verse, which is always being motivated by great aspiration or being motivated by the remedial forces for the by the antidotes. Then if I if I work in the fields of excellence, benefit, and misery, then great virtues will come about.
And Gala was then explaining the first the first of those lines always being motivated by great aspiration. And then since since the topic of the perfection of generosity is coming, then Gela was saying. So then it was explained that this this great aspiration, this word which was essentially this great aspiration, then as having the this develop this this determination that one must then must practice generosity or must give. And then and then again, with having given rise to the to the antidotes. And then again, So then so then one one must then have this this very strong aspiration to practice generosity.
And then, again, to then one wishes to for the attainment of enlightenment and and and and and then to accomplish that whilst practicing generosity. And then and then having given rise to this antidote to to miserliness. Then again yeah. So I again and then again, when when we are again endowed with with this antidote to miserliness, which is, again, which is generosity. Generosity.
No. And then and then Gala was then explaining the second two lines the last two lines of the verse. If I work in the fields of excellence, benefit and misery, then great virtues will come about. So then Gala was then explaining, so then the fields of excellence, then again, are the jewels, the buddha jewel, and the bodhisattvas, and the and the arhats, and the Pratyekabuddha, and so forth. So then those are the ones which are endowed with this great qualities.
So then, again, if one gives to them. And then, again, those of of benefit. So then once once teachers, once virtuous friends, once lamas, once parents, again, if one against practicing generosity in relation to them, to this beneficial beings. And then, again, to those to the fields the fields of misery, the fields of suffering, and, again, if one if one is giving to the to beings who are sick, who are ill, who are poor, destitute, and so forth, who are suffering. And, again, on that on on these three fields, then one working in them, then one accomplishes these great virtues.
This one. So Geshe-la was reading the commentary and explaining. And then the commentary is telling us again, so that we the diverse is telling us that we should be continuously practice virtue. And then we should, with this very strong aspiration, having given rise to the very strong aspiration and this is very firm, we have to give rise to this very firm motivation, this very strong motivation. And then without being affected, overpowered by, how to say, how to say, was endowed with non attachment, which is, again, which is the antidote for attachment and so forth.
And then, we should we should, by the force of these antidotes to to what is to antidotes to what is discordant, to what is this this disharmonious, then again, we should give rise to this to this strong intentions, endow ourselves with the strong intentions. And then, how do you say, giving giving to the fields to what is called the fields endowed with with good qualities, which is then the the Three Jewels and and so forth, and giving to the field of benefit, which is then one’s parents and so forth. And, again, giving to the field of of of suffering, which are those miserable and and destitute and suffering beings. Again, by by giving giving practicing generosity towards them, then one accomplishes the great happiness. One can accomplish the great happiness of of enlightenment.
Because of that, we must make effort in in in acting in this way. So then so then, again again, that that is difficult. Was then saying, the mind the mind of generosity is a is a mind aspiring how to say, aspiring to. It’s a mind of of giving. So that’s the definition of of mind of generosity.
The mind of mind of giving is is yeah. The mind of giving. And then, again, I was explaining some of three types of of of generosity that can be performed. There is giving giving teachings, giving Dharma. There is giving material things, and then there is giving protection against harm.
Protection from from harm. So then, Galatas, I’m explaining. So then again, as for giving giving Dharma or the generosity of giving giving Dharma, then if one if one is then thinking that one is then teaching the Dharma or or or transmitting the Dharma with the motivation of of of benefiting others, the motivation of attaining enlightenment for the sake of others and so forth, then then one is giving. But usually usually and, again, if one is then giving protection from from suffering, from harm, and then if one is helping someone who is who is sick or ill or so forth, then one is one is then one is giving. But usually, that does not happen because usually, we have this miserly mind, and then we are doing, for example, we are just giving the dharma.
We we we are doing it for the sake of our own happiness. Now, Gela says, so if if we do not have the thought of enlightenment, if we don’t have the wish to to to attain the the wish to to attain enlightenment for the sake of benefiting others, and then we will not be actually accomplishing the perfection of generosity. Only with with that wish endowed whilst endowed with that wish that is that we can we will be accomplishing the the so called perfection of generosity. So then so then if one is then thinking that for sake of all sentient beings, then for of the benefit of all sentient beings, then one thinks of all one’s money, of all one’s material possessions, of all one’s wealth. And then not only that, but all the wealth of of Australia and all the wealth of of in the in the all the riches and the wealth in in the whole world.
Then if if one has this wish of benefit of sentient beings and one takes all this wealth, all these riches, and then offers it to the to the Buddha, then that is that is generosity. And one is accomplishing generosity. So then, Geshe-la, in explaining that in this way from this point of view, then generally, practicing generosity is easy. And because one does not actually need to give any actual money or possessions away. One must when one talks about generosity, the perfection of generosity, one is talking about the cultivation of a mind which is intent on on giving.
And then on on the mind which is which is is is thinking, I do not need that, and I give it I offered and I give it all away to the Buddhas for the sake of all sentient beings. And this is the developed and then I was then explaining, it is it is not about giving material substances. It is about developing this mind, this generous mind as opposed that opposes the miserly mind. And then Geshe-la says, so then leave aside all the riches of the world, all the wealth and riches of the world, then one one can also one can also then offer oneself, then one’s one’s body, one’s speech, and one’s mind, and then one whilst thinking that So then and then so then one one then offers offers, gives to the Buddhas and the and the Bodhisattvas, And one gives one’s one’s actions, one’s body, speech, mind. And then having given having given to them oneself, one’s body, speech, and mind, then one one is then one then determines, then one will practice as what they have taught, and one will will not, how to say, behave carelessly, and one will, how to say, one will, how to say, one will practice their teachings and offer that to them.
And again, in in the same vein, again, one thinks of of offering one’s body, speech, and mind again to all sentient beings, thinking do not need them, do not need this, thinking again, I’ll offer. I’ll give it all away, for the sake of all sentient beings, to all sentient beings. So then Geshe-la says, so then it is if one does in this way, thinks in this way, meditate in this way, then then a great benefit will ensue. One how do you say? One does not have to go through any suffering.
One do not have to go through any hardship, for any difficulty. It’s just about cultivating the mind that that thought. Okay? So then Gala says, we are not able to offer all the riches of the world to the Buddhas. We’re not able to give it all away to all beings.
But the meaning of what’s being said is that but if one if one can develop that mind, which is which is mentally giving everything away, then the benefits that one will derive from that is the same as if one has actually given all all of it. Even if one, in fact, did not, the benefits will be just the same. So Geshe-la wants to stop here today. Yes. I can I can can I’m not sure if I can?
Oh. So just say that the meaning of that sentence, which is Sanskrit. Okay? Says it’s just meaning, please. So it’s meaning meaning to say that like, we are asking them for for them, for the Buddhas, to please accept our offerings.
But, like, a very can I use a very honorific honorific respectful a very honorific and very respectful way, begging to please accept the offer? I bet you have a question. Pardon? Generosity. Generosity.
So then, said, generosity. We’re talking about generosity. Right? So then generosity is, as Gala was explaining, is developing when we talk about the perfection of generosity, it’s developing a mind, a state of mind, which is which is intent on on on giving as opposed to a miserly mind. Okay?
So then it’s just it’s just about that mind. So then if again, I was then explaining, giving the example. If if for example, one is making offerings to the Buddhas, and then and then if one if one really means those offerings, then the Buddha’s the Buddha’s will know that one is meaning those offerings. And then one will okay. One will derive the benefits of having made those offerings.
Then and then I was saying, on the other hand, if one if one is not actually meaning those the words that one is saying and one just spells out the the words saying that one is making offerings, then again, then then one will not have developed. One one had off one will have not actually developed that mind, and one will will not derive the benefits. One will not be accomplishing the the perfection of generosity. Generosity. So then, Gela says, it’s about it’s about developing a a state of mind.
So then Geshe-la is then explaining again. So if one were to give money to someone, then Geshe-la is explaining explaining that the act of generosity does not is not constituted by by the money itself. It is not the the the matter, the object. It is it is that mind that gave up the money. Money.
They thought, I don’t need this money. I I want to give it to that person. That mind, that thought, that is what is called generosity, not the money, not the giving the money. So in this, again, in the same way, we give rise to that we give rise to that to to to the to to the thought of offering or giving away all the wealth, all the riches of the whole, the entire world and that mind that is giving rise to these thoughts. That is generosity again, I’ll explain.
Okay? So if one could see, you know, for example so giving is not just giving is not So for example, you know, if one gives other something and neither it it creates a negativity in the other one’s future life, that’s not really giving. For example, you know, for example, you know, giving a drug or alcohol to the, you know, people who drug addicted or, you know, the alcoholic people So then again explaining that what is generosity, what is the act of generosity is not the material thing that is being given, but the mind that is that is giving up that thing for oneself and then instead of offering it to another. That mind that has been developed within oneself, that is generosity, not the material thing. Okay?
You want to ask something? Yeah. I did. I’m just thinking about what you just said and what you asked question because once I was with Robina, we were walking down the street, and a beggar said, quit. Somebody give me some money for this person.
And somebody in the group took out five dollars, and she said, that’s not enough. So they gave twenty, and So then the it is like this. So then the person who gave the money to Robina has practiced generosity. And again, Robina, when Robina gave the money to that person, she was practicing generosity. Now if that person is going to whatever use that person is going to make of that money, then it’s up to that person.
If that person is going maybe to to drink alcohol, then how to say, then it will be incurring some fault. And on the other hand, maybe the person if the person chooses to do something virtuous, then that person will derive some benefit out of it. But the generosity has been performed. So then if if if not miserly towards the money, then it’s okay. Then it turned out well.
So then says, says, I was asking if if renunciation, which is a mind, a mind of renunciation, and the mind of giving have a relationship, and I was explaining I was explaining what you’re saying after that. And Gala was saying, so that is it’s not case. What stops us from giving is miserliness, is a mind of miserliness. And the mind of miserliness comes out of self-grasping.
And then self grasping and and self-cherishing, which which is which is thinking, and I need I need that. If I give it away, then it will it will end. It will finish. I won’t have it anymore. So that mind which is thinking in these terms, that is a mind of miserliness, and that is what is stopping oneself from from from giving.
So Gala says Gala is saying that the mind of of miserliness is is very bad. Gala is then giving an illustration. If, for example, there was the the the cup of tea, of a hot tea, and Gala if if, for example, if we have we have we have drink half of it, and then we are full already. But then but then the mind of miserliness is telling us, oh, no. We should not waste that.
We won’t have it again, and so forth. And then because of that mind of miserliness, then we we even though we are full, we still we drink it all. And that what makes us doing that is the mind of miserliness. What makes us do that? Okay.
Yeah? No more questions? Yeah. Okay. This is for for Geshe-la.
We pray for Geshe-la. Page eleven.