Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. The session’s most striking move comes near the end: someone who damages your reputation deserves gratitude rather than anger, because they are helping you abandon fame — an object practitioners aiming for nirvana must relinquish. Geshe Pema Tsering builds to this point in this 44-minute commentary on the Bodhisattva Deeds by opening with the Eight Verses of Training’s instruction to monitor body, speech, and mind and apply antidotes to disturbing emotions immediately. He establishes why genuine renunciation — actually seeing saṃsāra’s suffering rather than mistaking it for happiness — is the necessary foundation for bodhicitta. The main body works through verses 190–211 on patience with praise and criticism: delight at praise is misplaced because praise contributes nothing to health, longevity, or merit, and chasing fame is like a child weeping over a collapsed sand castle.
File metadata (for organising)
File: 05 BD 2002 08 15.mp3
UUID: 5997f3bb-896a-46bd-a6ac-a8d637ed8c9c
Teacher: Geshe Pema Tsering
Collection: DB Bodhisattva Deeds (Geshe Pema Tsering)
Date: 2002-08-15
Recorded at: Buddha House Adelaide
Duration: 44.8 minutes
Words: ~2,992
The Geshe Langri Tangpa in his Eight Verses of Training said that in all the time, one should examine one’s mind and never be inattentive. Very mindful and examine one’s actions without mental wandering. And the actions should examine the actions of body, speech, and mind. So examine here refers to the actions of body, speech, and mind. If whenever one come to know that the the the the come to know if the actions of the body’s any of body’s spirit mind is is is performing or is is negative or non virtuous, instantly should apply antidote and not let one’s oneself to go through negative actions.
Because by by committing non virtuous actions or under the influence of disturbing emotions, and that will that will cause harm or bring suffering to to both self and others. So therefore, whenever the disturbing emotion arises, instantly on the spot, one should apply antidote thought and get rid of with huge enthusiastic effort, get rid of that disturbing emotions. Because if one does not do so, then one will become under the control of or influence of the disturbing emotions. And due to this, one cultivates numbers of karma and which will numbers of karma which will will lead one to circle in the cyclic existence. So, yeah, so if one does not instantly get rid of those disturbing emotions.
And as a result, that disturbing emotion will lead let one to cultivate numbers of the negative karmas in which will lead one to to circle in the cyclic existence. So by by circling in the cyclic existence, then one keep cultivating a non virtuous or the causes, yeah, and wonders in the cyclic existence, and doing so will become a obstacle to the liberation or or prolong or push one’s attainment of liberation a bit farther. So therefore so therefore therefore, it is very important that one should always examine one’s mind. And and and whenever the disturbing emotion comes, you know, right away, one should try to abandon it. So therefore, once you try to understand all the the faults and disadvantages of the disturbing emotions and cyclic existence, the faults of the disturbing emotion is that is one will be born in cyclic existence.
So that’s the fault of disturbing emotions because the disturbing emotion will take one to the cyclic or saṃsāra. And the fault of the saṃsāra is after having born in saṃsāra, then there is no a single moment one does not go through the suffering. In all after being born in a cyclic existence, then in all the time one has been tortured by either of the sufferings, the suffering of change, suffering of pervasive conditioning, and suffering of suffering. So even one thinks that one is not suffering, but the reality one is being one is being tortured by the suffering. And so therefore, one should try to develop the the wish to a mind which wish to free from such existence.
And and and by developing that wish to free from cyclic existence, then then one it it will become easier for one to develop a a wish that concern for sentient beings, wishing them to be free from the cyclic existence, free from the cyclic existence and the sufferings. And by doing so, by having developed such mind that wishing a concern for sentient beings, then it will help one yeah, one it will help one to develop so called the bodhicitta, that is to attain enlightenment for the sake of other sentient beings. So therefore, the developing an uncontrived or the proper renunciation is very important because if one does not develop an uncontrived or a proper renunciation due to this and wishing to free sentient beings from the suffering will be so so, And then the bodhicitta, because of those, then the bodhicitta, that is an enlightenment for the sake of entire sentient being, will be a so so bodhicitta, not a very proper bodhicitta. So from the very beginning, developing a very, yeah, uncontrived renunciation is very essential. So up till now, we haven’t developed a proper or uncontrived renunciation.
So in order to develop such, it is because that we have failed to see the the see the suffering nature of samsaric existence. Then yep, there’s once you’re born in such existence, only one only goes through the sufferings. So therefore, you know, in order to in order to develop a proper renunciation, you know, one should one should try to see the disadvantages and and and the suffering nature of cyclic existence through many many doors or many perspectives. Because when we say that the the one when yeah. In saṃsāra, one is being tortured by sufferings and all the time.
When we say such, you know, it is sometimes it is very difficult for us to accept such logic or theory because we always I mean, everyone has a thinking or has a thought that, Oh, I’m happy. And they inside their mind, they think I’m happy, not suffering. And and not only just in the thought, they they sometimes they speak, oh, I’m happy. You know? Yep.
And and this is natural. And it happens because because we are obscured by the ignorance from the very beginningless of the saṃsāra or the of of the life, the saṃsāra. And and due to this, we don’t we mistaken and and suffering as a happiness. And this is how people say, you know, think they are happy and they also speak say that they are very happy as well. It happens because said because of the ignorance from the beginning of the cyclic existence.
For example, like and we can see for example, like, we can see that we can see the sufferings of those organisms in like little ants or or, you know, creatures in the in the toilet hole in the, you know, or Geshe-la just said that under the cow dung, you probably have not seen this many times in India. And, you know, they’re little creatures there, but for us we can understand and we can see they are suffering, but for them they don’t think they are suffering. They are very happy down there. It’s because of the ignorance. Therefore therefore, so this is how the developing a proper renunciation is very important from the very beginning because without having to have a proper renunciation, then then concerning for others and working for others, the altruistic intention won’t be that similar like the renunciation.
So in order to develop the altruistic intention or bodhicitta, it is important for one to develop a, what’s it called, develop a uncontrived renunciation. So so like oneself, other motherly sentient beings are also tortured by the sufferings and lacking happiness. So therefore so in order to in order to free those motherly sentient beings from the suffering and bring them to the state of ultimate happiness, I shall here. Yeah, yeah, so, yeah, I shall here attain enlightenment in order to benefit the sentient beings. For that purpose, shall here listen to the teachings, meditate, and contemplate On such a mind or motivation of altruistic intention, we do a short meditation.
So now, last week we stopped at the second or one of the second subdivisions, which is maintaining patience. The maintaining patience towards the obstacles that hinder one’s and one’s relatives’ wishes. And that that session has been explained in the next twenty two verses. Verse one ninety to two hundred and eleven.
So it is the meaning is that one should not do such that, you know, when one’s and one’s relative close friends, friends receive the praise from others and feel happy, and when they receive criticism or complaints, then one be angry and and disturbed. So it is not appropriate to do so because, for example, there is no point of doing being very happy and delighted when the one’s and one’s relatives and the friends receive the praise because that praise will not help in any of five aspects of livelihood of the human. The sentient human’s livelihood, the five livelihood, it won’t help one to the first one, that it will not help one to have a long life span, and that will not help one to increase one’s strength, and it will not stop that it will not stop one’s illness or diseases Will not stop one’s illness or diseases, and it will not make one’s body to, yeah, to happy and then, yeah, comfortable. And then it will not help one to increase one’s merit or virtuous.
So because that, you know, in reality, in that praise doesn’t help in any ways, like all of those five livelihoods of these sentient beings. And and and and and so for that reason, there is no there is no particular reason that one should be very happy when one receive the receives, oneself and and for one’s close ones, when they receive the the praise or admiration. And if one say if one say, no, this is not true. It is okay to be delighted and feel happy when one receives the the praise because when at the for temporarily, at the moment one receives the praise, they one one is one receives certain temporal pleasure or happiness. And if one says such thing and they’re taking the temper the temporal temporal happiness for a reason, then in that case, then by doing so, then one then if one says so, then they will come a danger or or or one should then one should do perform, you know, be with the other, like associating with a possessed lady or a man or the other’s husband or a wife or or intoxicants because they give the temporal happiness as well.
But so so you should not you should not do something by saying a reason that it will give certain pleasure for a temporal pleasure or for a moment. Doing this so, then they we would have to. Then we would have to say, well, it’s okay to be with the other’s wife or her husband and, you know, be with the alcohols all the time because they give pleasure as well. And so and some people, you know, they spend all the possessions and huge amount of wealth in order to collect or or gain some reputation or a fame. And for the worst, some people in the name of, you know, bravery, isn’t it?
To call it a very brave person or something. Then they, you know, fight with each other and then and as a result, they got killed. So what is the use of the particular name? The single the title or a name which gives a fame for the person? And and and it it is not appropriate to do so because but just for the name of that fame of being famous or reputation, it will not help anything at all because because yeah, will not help at all instead, you know, having been killed in the war or a combat or a fight with others and due to to collect the fame or reputation, know, fame.
And and and as a result, one got killed and and and death is not the final journey of the person. One has to still go through the next future lives. And as a result of being you know? As a result of those non virtuous actions, that will lead one in the lower rebirths and goes through the more sufferings. So therefore, should not cultivate just should not feel delighted or happy feel happy when one receives a praise and then get angry and and angry or agitated one complains or criticisms.
Because doing so has no no essence. Like, working so hard to attain the fame is like it has no essence because that action is like a little kid. Little kid cry when the the the the sand castle and castle built out of sand. Right? Building a castle on a sandy beach, isn’t it?
So, you know, build the sand and then suddenly, you know, boom, collapse and little kid cries. So it’s just and there’s no point to cry because the sand castle sand castle has no essence at all. It will never stay there. It will just go. Therefore, they’re doing such the things like, you know, killing and arguing and spending heaps of money in order to gain the fame and so forth.
It’s like the kids crying after the the destruction or the demolition of the sand castle. And also and and I should not feel delighted just for the sound of the praise, you know, because some people and I like the sound of that, you know, so should not get attached to it and should not be very placed for just for the sound because there is no point of crying because the sound, that sound has no mind or or can’t think anyway. It’s like it’s it’s like being like to the sound is like being like into a piece of rock. So, yeah. And and also one should not feel delighted or saying that, you know, it’s okay to feel delighted because, you know, the person who receives the praise or admiration will be delighted.
So just by saying so, for example, like, say, one of the person, a person who prays to one of your close friends or your relatives and you feel happy because, you know, the receiver who who has been praised, been feel rejoice or or delighted. And therefore, it is okay to be the happy. So if one says so, still not because because because there is no point, you know, One will nothing will nobody will gain any benefits out of it because the one who the the person who offers the praise will not receive anything and and as well as oneself does not receive anything from the praise. So because the pleasure of the other person who receives the praise cannot contribute anything for one’s benefit or or sorry, say, for for for your happiness. So one might like you to say, yeah, it gives me some pleasure and I’m happy because the person goes receives the praise and that pleasure will give also gives me pleasure because seeing the person is happy or, yeah, happy so forth.
If one says so, then it should be the same by seeing other entire sentient beings when they they are happy. You should be happy, but this is not the case. It doesn’t happen that way. No. So what it means is one should not be attested or be happy towards the praise and and and and and and for the fame and good reputations because because because because there is no benefit of being being attached or being so keen to receive all those fame and so forth because they have no essence.
It is for example for example, like example, like, the for the yeah. In the protections of one’s reputation and and the fame, and and one one may one may get get angry towards the person who who who disrespects you and who criticize or complains you by saying to others that that you are not a good good person, for example. And then, yeah, for example, like, are not a good person and saying that you are not educated or a dumb person, so forth. And and when person says such things, you know, and we get angry, but in reality there is no point to get angry to the person. And because getting angry for that purpose is just to maintain one’s fame and one’s reputation.
And and for the mere and that is for the mere name, a mere pleasure of the cyclic existence or or within this in this current life. So it is because the reason why it is not appropriate to get angry to the person is because by getting angry, one will receive nothing. Instead, being attaching to those name and reputation so forth, because of those, in order to protect them, then one it will make one to engage in the non virtuous actions like regenerate attachment and hatred and then sometimes pride. And and and in in to protect all those fames and names, you know, one may fight with others, argues, and so forth as a result of committing all those non virtuous actions. So instead of helping, instead of those names helping you, that will lead you that will help you to to cultivate those non virtuous actions and as a result will lead you to the cyclic existence.
Therefore so so you oneself is a person who wish who wish to attains arhathood or nirvana and nirvana. Therefore, because one wishes to attain nirvana and all this fame and reputation, the offering, the the the gift and so forth, the praise. Those are the object of abandonment for those who wish to attend nirvana. And so therefore, therefore, because those those objects are to be abandoned, yeah, abandoned, therefore, of getting angry to the person who who criticize by saying, like, you are not qualified and not really educated, you are a bad person, so forth. The person who criticizes or complains, who disrespects you, instead of getting angry at the person, one should actually be happy for the person because that person helps you to to to abandon all those defames and reputation because because that person complains you and it hurts your reputation and so forth.
And those reputation and good fame and praise, those are the objects to be abandoned for the one who wishes to attain nirvana. So therefore, if the person is indirectly helping you to overcome those fames and so forth. So therefore, should be really grateful for the person instead of being angry.