Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 45-minute commentary, Geshe Pema Tsering arrives at the seventh step of the sevenfold cause-and-effect method: bodhicitta itself. He first explains why renunciation and bodhicitta are indispensable even though they cannot cut saṃsāra’s root directly — they accumulate the merit needed to realize emptiness. He then distinguishes practitioners of sharp faculty, who verify the path through reasoning, from those of lesser faculty, who rely on faith. The centrepiece is a systematic search through every class of powerful being — universal monarchs, solitary realizers, bodhisattvas across all ten grounds — to establish that only a fully enlightened Buddha can benefit every sentient being. A $100-for-$1,000-profit analogy illustrates the strong resolve required, and examples of Milarepa and Tsongkhapa close with encouragement. Suited to practitioners following a Lamrim series.
File metadata (for organising)
File: 01 CAI 2002 08 06.mp3
UUID: 3de0f6d2-39d6-4f78-8a05-3a715ecd97bc
Teacher: Geshe Pema Tsering
Collection: Cultivating the altruistic intention (Geshe Pema Tsering)
Date: 2002-08-06
Recorded at: Buddha House Adelaide
Duration: 44.9 minutes
Words: ~3,327
The great master Tsongkhapa in his his text called the three principal aspects of the path. Three principal aspects of the path, saying that one cannot eradicate the root of the cyclic existence by meditating on renunciation and bodhicitta, therefore, cultivates the cultivate in the realization of emptiness, which means that just just by meditating or renunciation, cultivating renunciation and bodhicitta, it will not yep. One one cannot cut the root of the cyclic existence because the the root of the ex root root of the cyclic existence is the the the the ignorance of grasping true existence or self-grasping at existence. So in order to cut the root of the cyclic existence, one need to to to to to abandon the the ignorance of self grasping attitude.
And and that is what it is saying. So in order to get rid of that, the the realization of emptiness is very necessary. And that does not mean that the meditation on renunciation and the bodhicitta are useless or the waste of time. Because it that doesn’t mean that because the realizing emptiness is not an easy one. In order to realize the wisdom, to develop a wisdom realizing emptiness, it is very one needs to have a huge collection of merit or virtues.
Without having a proper collections of virtues or merit, one will not be able to develop a wisdom realizing emptiness. So therefore, so because the merit or the collections of virtue positive actions is required, merit is required to attain or realize the develop the wisdom realizing emptiness, so we cultivate or meditate on renunciation and bodhicitta because the bodhicitta remain and particularly the bodhicitta is is very in practice that cultivate that that that can cultivate the huge amount of merit very quickly. So therefore, meditation on renunciation and bodhicitta is very, very important. But that doesn’t necessarily apply for the entire practitioner that they have to first cultivate renunciation and bodhicitta, and then they attain to the wisdom realizing emptiness. After those two, it is not necessarily that way.
But because they are in terms of bodhisattvas or the practitioner, there are two types of practitioner. We call it, we call the one with the sharp faculty and one with a lesser faculty. So those who are the sharp faculties can, it’s exceptional case, they can develop a wisdom, realizing emptiness before and then cultivate a renunciation and the bodhicitta. But a person like of the first activity or ordinary person, then it is important to to develop those renunciation in bodhicitta before so that one can cultivate numbers of merits, and then easily that will help one to develop the wisdom, reliance, and emptiness. So they they is So there’s a saying with the the sharp faculties are the follower of of of the dharma.
Explanation comes or the dharma or the phenomena or reality. And the the the with the lesser faculty is the follower of the dharma And our our with the lesser faculties are set forth to be the follower of faith or conviction. What it means is the the one with the lesser faculty, it is very hard for them to establish things through reasoning, logical proof or through the investigation. So therefore, they follow the text, the taught by the great masters, and with convictions and the devotion one practices. Whereas the one with the sharp faculties, they don’t take literally word to word.
What they do because of the the intelligence or a sharp faculty, they investigate, they analyze. For example, they won’t accept the existence or attainment of enlightenment until they establish there is an enlightenment or there is a state one can achieve such and such bodhisattva state or enlightened Buddhahood and so forth, because they have a capability, potent mental potential to to analyze things in which they can establish through applying logical reasons. So this is why those two concepts. And so therefore but the root of the path is the wisdom realizing emptiness, and the bodhicitta is is is the renunciation or depends on renunciation. And and the renunciation to in order to gain or develop which is to feel renunciation from cyclic existence, first one needs to see the understand or or real or see the disadvantages or the faults of the cyclic existence.
And in order to know so, and it is important one to know how oneself circles in the cyclic existence. In circles in the cyclic existence or saṃsāra. And so in order to if one think how one circles in the cyclic existence and and goes through the sufferings, if one really think then it will come into conclusion that one have no choice to develop a renunciation because by analyzing and examining how one goes to the suffering of the cyclic existence, how one circles in the saṃsāra, then one will come into conclusion that what the things you enjoy once enjoyments are the enjoyments of the cyclic existence. Whatever one performs up till now becomes the causes to circle in the cyclic existence or to be born in the, in, yeah, become a cause to be born in saṃsāra. And then, and then and we have been or, yeah, accepting those these these some the sufferings of the saṃsāra as a happiness or a pleasure.
So we have been doing a wrong thing. So by knowing by checking how one circles and through this, one coming to conclusion that there is no choice left to develop a renunciation. Because we plan tomorrow’s day or tomorrow’s work today, and then have a project for month plan for a month or a whole year. And all these plans are the activities of these saṃsāra activities and to to be born so to have received the benefits within this present life or or or yet to receive the pleasure of the saṃsāra. So by doing all these activities, one is cultivating causes, causes for saṃsāra or causes to born in saṃsāra So so therefore, you know, we have no choice to work because we have to work in this life, because we have to work and we have to survive, we need the financial support to survive because if you don’t if we don’t work, we don’t have assets to survive our body, and if one has not a proper, not healthy and and sick and can’t survive, then one will face a difficulty to practice.
So therefore, so we have no choice and we need to work. So even so even though we have to work, so if one work it, whatever one does, if one does it for the sake of others, then we can convert our daily activities or our work into the religious practice as well. So therefore, the motivation is very important from the very beginning of every action or a work that if one has proper motivation and and and and and working it for for the sake of others or to work to sustain one’s body so that one can practice, then even though actions is even though there’s the the in general, in reality that the the the activities of the cyclic existence or worldly activities are flawed, but through one’s motivation that one is doing it for the sake of others or one is doing it that is somehow important to practice so that when benefit others, then one can convert that activities into the conducive conditions. Got it. Yeah.
So, yeah, one can convert convert the actions through one’s once once through, yeah, motivation, but not all the actions. But if the action by nature itself or its entity or by nature, it is a negative, then it is probably why we can’t convert that action into a positive action because its entity or by nature itself is the negative action. For example, like the killing somebody, you know. You can’t act of killing, you can’t convert that killing into positive because the killing itself is a negative by nature. But that is in terms of the ordinary person or ordinary practitioner who have not entered the path.
But if it’s a real bodhisattva and who have have developed an uncontrived bodhicitta, then even the the the negative action like killing, they can convert it into positive action because they have a pure they are the true bodhisattva and have genuine bodhicitta, unchangeable, steady bodhicitta. And and and and therefore, every every each each and every action they perform is for the sake of others, which is for sure and truly. And and and so the actions of bodhisattvas have no negative at all. It’s always positive. So, yeah, so therefore, the this is how the bodhicitta is important and important and it is inevitable.
So so even if you have if you have if you have gained a proper understanding on bodhicitta within this in in this life, then the purpose of taking receiving this precious human rebirth. Precious human rebirth is fulfilled. Even though you fail to develop a truly bodhicitta, but you have gained a certain understanding, true understanding, or on bodhicitta. So we shall try to develop a bodhicitta here and do a bodhicitta sorry. Do a short meditation on bodhicitta, thinking that I shall attain enlightenment for the sake of entire sentient beings.
Therefore, to all these virtues I have cultivated and will cultivate will become a cause for enlightenment. So last week, we’ve been through the sevenfold cause and effect instructions and complete up till the the the special wish. Now to the the the seventh one, which is the actual altruistic intention. And the the bodhicitta or the actual altruistic intention is actually so called it’s it’s has it’s a mind which also consists of two intentions or two wishes, which is the first one is wishing the sentient beings to be free from entire sufferings. That is the this is the first wish.
And second wish and in order to in order to bring them those beings from sentient beings freedom from the suffering and wanting to attain enlightenment, so which is the second intention or a wish. So so by doing so, so by examining on that mind so one may think that to benefit the entire sentient beings, one may not be one can’t see that one is capable of doing so because at this stage, I can’t benefit this entire sentient because I can’t even benefit one one one sentient being at the moment. So by examining who has the potential or who has the capability of doing so that is to benefit entire sentient beings, then if those the kings who have miraculous powers, like Indra, Brahma, universal monarchs, and then the Pratyekabuddhas, the hearers, and the solitary realizers. And when you think through all these, none of those beings can do so, you know, can benefit entire sentient beings. So by searching who can benefit the entire sentient beings, then none of those above mentioned can benefit not even the bodhisattvas.
The bodhisattvas are set forth they work for the sake of entire sentient beings, and it can benefit numbers of sentient beings sentient beings, but they can’t benefit entire sentient beings. And so within Bodhisattvas, there are different levels of Bodhisattvas. So the the Bodhisattvas of the first ground, for example, the Bodhisattvas of the first ground can benefit numbers of sentient beings, but not entire sentient beings, but can’t benefit the Bodhisattvas of the first ground cannot benefit sentient beings the way there is a bodhisattva called the one who can attain enlightenment within one life or in one life, which means there is a bodhisattva who is sure to attain enlightenment within this life. So that bodhisattva can benefit more sentient beings than the first Bodhisattva, which is the Bodhisattva of the first ground.
And then and there’s other Bodhisattva called the Bodhisattva of the end of the Bodhisattva called the end of the cyclic existence, which means that that that Bodhisattva who is who is in the end of cyclic existence means at the very second moment that he or she is going becoming a Buddha, will be yeah. And the next moment will become a Buddha. So that Bodhisattva can benefit even more sentient beings than the previous bodhisattvas from first to first to the tenth ground. But still, the bodhisattva at the end of cyclic existence can benefit far more than the other bodhisattvas, but still can’t benefit the entire sentient beings. So by speaking of this, it comes into the Buddha.
Only the Buddha, Buddhahood, the Buddha is the only one who can bring entire sentient beings, can benefit entire sentient beings because it’s completely free of all the faults and negativities and and attained entire qualities and and have have omniscience and can benefit entire sentient beings wherever they are, no matter whether it’s in front of him or her or it’s far away, can still acknowledge, can see, understand the person, what’s the person’s capability, what the person’s unders yep, the faculty and what the person’s wishes, they can through clairvoyance or their omniscience, they can understand and benefit every sentient beings with according to their wish. So therefore, the Buddha is the only state that who has the capability of benefiting entire sentient beings. So So therefore, in order to in order to perfect the other’s purposes, which is, you know, for sentient beings, then omniscience is very necessary. Without omniscience, one can’t benefit entire sentient beings or perfect the other’s purposes purpose. So therefore, the enlightenment of Buddhahood is is essential to in order to benefit.
So therefore, the mind wishing to fulfill others purpose. And the first three of the sevenfold cause and effect instructions, which are remembering recognizing sentient beings as one’s mother, remembering their kindness, and repaying their kindness. These three, those three are called the foundation or the causes to develop the concern for others or wish to for the causes to produce a wish to work for others or wish to benefit others. And the next three we are repaying sorry, cultivating affection, love, affectionate love, compassion, and special wish. Those are the actual wish or actual mind that concerns or that those are the mind which wishes to benefit others.
Got it. So and out of those three, the the the special wish is actually induced or yep. Induced by the first two, cultivating affectionate love and the compassion because because cultivating affectionate love, that love is the love that wishing the sentient beings, entire sentient beings to have happiness or real happiness. And the compassion is the mind which wishing the entire sentient beings to be free from sufferings. And so out of those two and the special intent special wish or intention has been produced, the special wish is the one that willingly takes the burden of freeing sentient beings from the suffering and and willingly to take the job or a burden to to bring or give bring happiness to entire sentient beings.
And so by developing those three, the cultivating affectionate love, compassion, and special wish, then it is to be sure that one can finally one can develop the altruistic intention and that is the actual bodhicitta, that is to attain enlightenment for the sake of entire sentient beings. And Maitreya in his text called the Ornament of Clear Realizations said, the generation of the mind is for the other’s purpose, and that is to wish and that that which wishes enlightenment. Okay. So that is the bodhicitta. That is bodhicitta, which is the mind which wishes to attain enlightenment for the sake of entire sentient beings.
But not just a mere wish of thinking, well, the Buddhahood is necessary. You know? So I I shall attain enlightenment for the sake of motherlike sentient beings. It’s not just you know, it is not that good enough to develop it. One needs to have a very strong wish or just a wish to attain enlightenment thinking that one really wants to have it.
So having a strong resolution or strong, you know, mind that that really, really seeks seek enlightenment or yep. That because by seeing that enlightenment is inevitable. Without enlightenment one can’t benefit sentient beings. So should have a really strong not just thinking, oh, I should attain enlightenment for the sake of mother of sentient beings. That that is not good enough.
So it’s really have a strong wish or intention. And Geshe-la demonstrated example here that it should have a strong resolution and strong commitment within oneself to attain enlightenment. It is, for example, like if one come to know that they’re doing a one hundred dollars business like a one hundred dollars principal or, you know, asset which will bring yeah, one thousand dollar profit. They want to see, you know, our profit is huge. All I need to do to set up the business is just a hundred dollars, you know, but it will bring thousand dollars.
And one will have a strong resolution, really wanted to do that business. So that sort of intention or strong resolve one needs to attain enlightenment for the sake of the entire sentient beings. If one does, if one has such strong intention and then meditating on such mind, then one once meditation will become stronger eventually, and then the attainment of enlightenment or a bodhicitta is guaranteed. It’s sure, then one one will develop it. And so by doing so then it is for sure one can attain enlightenment and develop the bodhicitta because this is the best opportunity we have to develop the bodhicitta because we have received the precious human rebirth and met with the Dharma, not just the Dharma, the teachings of Buddhas.
And among the teachings of Buddha, we met with the Mahāyāna teaching. In terms of Mahāyāna, met with the the vajra vehicle, the tantric, that and by doing such practice, one can attain enlightenment within one life. So this is the best time or opportunity we ever received. Yep. So this is the best ever opportunity or or yep.
The fortunate opportunity we have ever received. And we have received this precious human rebirth on such basis, we we have they are capable have a potential or chances to attain enlightenment within one life or within this life. And because there have been a numbers of Buddhists like the the great yogi, Milarepa, as well as great masters Tsongkhapa and Gyalwa Ensapa, those practitioners are set forth to be are set forth that they have attained enlightenment or become Buddha within one life. And but and so so those those the Buddhas or the masters have received the same human same precious human rebirth like we have received. So they had nothing extra beyond what we have.
So so we because we have received the same precious human rebirth with like those masters, if we really do, we we have a chances. We have a chance chances to attain enlightenment within this life. And so, yep, probably we could say this this is the only chance we have had up till now to meditate on bodhicitta and to develop bodhicitta and attain enlightenment. Because this is the only basis or rebirth we have ever received to have chance to develop or meditate on bodhicitta and attain enlightenment. Because, yeah, because because because it is very hard to achieve a rebirth to have such a such a great opportunity.
And we can but in terms of that, we can possibly say that we have met with the Buddhist teachings, Buddhist teachings, or teachings of Buddha before in our previous life. So that as a