Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Self-cherishing, Geshe Pema Tsering argues in this 43-minute commentary on the Essence of Refined Gold, is not just an ethical error but a practical one: the mind that nominally aims to benefit all beings yet quietly insists it counts most is actively working against its own happiness. He builds to this by establishing what makes the Three Jewels the only reliable refuge — wisdom about cause and effect combined with universal compassion — then traces three levels of refuge motivation from fear of lower rebirths to the bodhisattva wish. Practical advice follows: offering food to the Three Jewels before eating, avoiding misplaced reliance on Tibetan divination systems, reciting the refuge prayer three times each morning and evening. The session closes with four ways to contemplate karma.
File metadata (for organising)
File: 15 2004 03 23 RG.mp3
UUID: 2ce85892-8f90-416d-aaf3-f8df8275162b
Teacher: Geshe Pema Tsering
Collection: Essence of Refined Gold (Geshe Pema Tsering)
Date: 2004-03-23
Recorded at: Buddha House Adelaide
Duration: 43.5 minutes
Words: ~4,129
So Lama Tsongkhapa or Jé Rinpoché wrote three different Lamrim texts and in the smallest of these which is called something like, I don’t know, the deep meaning or something like that. In the smallest of those Lamrims or graduated paths he said if you’re afraid of the lower realms then establish a firm refuge and based on that don’t let your precepts of refuge disintegrate or become darkened. And so what this is referring to is if we have a fear of the lower realms, we have a fear of the experiences that we may have being born in any of the more destructive or the more difficult forms of existence then in order to stop ourselves from experiencing that we need to cut off the cause for those experiences and in order to do that then we need to develop a strong refuge so we need to see the qualities of the Buddha, the Dharma and the Sangha and take refuge in these Three Jewels. So having taken refuge in these Three Jewels however because we are afraid of the lower realms and because we want to create the causes for liberation then it’s not enough just to have that we also need to stop the precepts or the advice that come along with refuge from being blackened or becoming less strong We need to keep them very strong.
So we need to develop this really firm refuge in the Buddha, the Dharma and the Sangha in order for us to stop experiencing the sufferings of the Yeah, now Geshe-la’s is on, hence the clicking. So now what was he talking about? Alright, that’s it. None of us actually has an aspiration to be born in the lower realms. None of us has the aspiration of wanting to experience that kind of suffering.
So if we don’t have that aspiration, if we don’t have that wish then we need to do everything we can in order to stop that coming about. We don’t want to experience those kind of sufferings. So how do we know that the Buddha, the Dharma and Sangha are our true refuge from experiencing those kind of sufferings? The true refuge that can stop us from experiencing that kind of suffering. Well the two qualities of the Buddha and his Dhamma and Sangha or his Dharma and Sangha that we need to rely on that can stop us from experiencing that kind of suffering is the fact that they know or they have the wisdom understanding that the way things are and rules of cause and effect and the way to extinguish self-grasping.
And B) they have the ability or sorry they have the compassion that extends out to all sentient beings. So they have the wisdom that can help all sentient beings and the compassion or the wish to help all sentient beings. So in combination of those two on the basis of this combination then they become a true object of refuge or an object worthy of refuge. Now there’s many different things that we can go for refuge to but to find something with someone or something with that qualities or endued with those qualities is very difficult. So for example there’s many different religions that also have objects of refuge.
They have objects to which they go for protection from experiencing suffering and they go to for advice on how to lead lives that will be conducive to happiness and so on. To find one that has these qualities however is very difficult apart from Buddha and then from the Buddhist point of view it’s very it’s almost impossible to find a being that has these qualities. In other religions it’s very difficult for them to have this idea of compassion to all beings when they include sacrifices or they include seeing some beings as being more worthy of compassion than others in some of these things. Some of them are saying then you should kill animals or some of them are saying that you can do whatever you want with other beings then obviously there isn’t compassion being directed towards sentient beings. So from the Buddha’s point of view the Buddha is the being that actually has this quality of compassion towards all sentient beings.
Therefore the Buddha, the Dharma and the Sangha become the only object of refuge that we can go to. And when we talk about these objects of refuge the process of going for refuge, then there’s three different ways that we can go for refuge or there’s three different vehicles, three different paths that we can follow in terms of going for refuge. They’re described in the Graduated Path or Lamrim texts as what are called the three different motivations and they come into refuge as well. So we can have the motivation of going for refuge which is the smaller beings or the lesser scopes motivation that is we seek refuge from experiencing the sufferings of the lower realms now this is the kind of refuge that was explained in this quote from Tsongkhapa that we seek refuge from experiencing the sufferings of the lower realms. The middle scope’s sense of refuge or the middle scope’s idea of going for refuge not only encompasses the sufferings of the lower realms of animals, ghosts and hell beings it also encompasses all of the sufferings of the human and god realms, all of the sufferings of saṃsāra.
There are three different types of suffering that are to be found in saṃsāra. So that’s the motivation of the middle scope. And the highest scope is the motivation for refuge is not only our own suffering but the suffering of all sentient beings. So we seek protection for the sake of all sentient beings so that all sentient beings be freed from suffering. So this means that we should come to this refuge with these ideas in mind but the refuge shouldn’t just be the sense of refuge shouldn’t just be an idea it should be a heartfelt wish so we should look towards the Buddha, the Dharma and the Sangha the same way sorry we should look towards the Buddha, Dhamma and the Sangha for protection in the same way that a child in danger looks towards their parents.
Their child in danger is dependent on their parents for protection and it also has this sense of hope that their parents will protect them. So we should have that idea towards the Buddha, the Dharma and the Sangha and that they are able to protect us from us and all sentient beings from the sufferings of all of the different levels of existence of all of saṃsāra. So the way that they protect us from this suffering is by having shown us what it is that we need to do to experience happiness and what it is that will lead to suffering, what it is we need to abandon. So we should think then my refuge is putting into practice the teachings of the Buddha. Through putting into that practice the teachings of the Buddha I will cease to experience this kind of suffering.
And while we may not have this as a naturally occurring naturally manufactured idea that’s in our mind stream all the time, this sense of refuge for the benefit of all sentient beings, we can generate that idea. We can cultivate this idea. So we do have an idea about this idea. We have an idea about this thought. So we have a clue to work with.
So we can develop that idea through understanding the different texts that we’re looking at through meditation and so forth. So we should come to listening to this text with the idea that listening to this teachings on this text will give us the opportunity to develop our refuge and by listening and then putting into practice what we hear, then we will be able to be free from suffering and help all sentient beings become free from suffering. So, we need to develop this mind that’s thinking, I’m doing this in order to benefit all sentient beings. I’m listening and I’m trying to do this practice in order to benefit all sentient beings. Now the problem we have with this idea though is we develop that idea and then the way that we are really obsessed with our self or grasp at the idea of self comes up gets rid of that idea.
So this is a problem that we have to deal with in terms of trying to develop true bodhicitta. So we have this idea of like, oh I want to help all sentient beings but then in the back of our mind we’re going nah I’m more important than them forget them yeah it’s just like chuck them away I’m not really interested in them. We’re interested in ourselves really the idea of self keeps going up again and again. So this idea of I’m important I’m more important than everybody else I’m the it’s self that’s the most important thing is what we need to get rid of in order to develop true bodhicitta and it’s this thought that keeps coming back the idea of okay I try and do something for the benefit of all sentient beings but wait a minute I’m more important. It’s that thought that we need to get rid of.
So it’s that thought that we need instructions or we need directions on how to get rid of in order to develop this idea of bodhicitta. So this mind can be a little bit sneaky because we have this idea of, well, I’m working for the benefit of all sentient beings, well, that includes me because I’m important too. I’m a sentient being. I should be just as important as all sentient beings because but then we’re not thinking about this in the right way and we need to kind of get rid of that mind because or that way of thinking we need to get rid of that way of thinking because what we’re saying is that one being ourselves is as important as all other beings as all other countless beings. And this is the way that this self grasping or self-cherishing works.
This is the way that it comes we think about it. It comes up in our minds like this. We have this idea of, no, wait a minute. I’m very important. So this mind that or this way of thinking that looks out at all sentient beings and wishes to benefit all sentient beings, there’s countless different types of beings that we may wish to benefit.
It is as beneficial as the number of beings that we’re hoping to benefit in terms of how much benefit comes about from that. If we’re forgetting all sentient beings and focusing on ourselves then we are giving up the opportunity that we have to be that beneficial and we’re only focusing in a very limited way which doesn’t make the most of the potential that we have. The expression used was it creates a loss. We’re losing out by not focusing on all sentient beings and just focusing on ourselves as being the most important thing instead. So what tends to happen then is when we have this idea of reaching enlightenment to benefit all sentient beings, idea comes down to may I reach enlightenment and then we’re not really focusing on the sentient beings.
Right and so this is the way that the self grasping mind comes about again we’re thinking of ourselves as being really important and cherishing ourselves above all others but the trick with this seeing ourselves as being important and focusing on self is that because it’s an incorrect mind because it’s a mistaken idea there isn’t actually any logic to it because we have this idea of okay I’m important so therefore I’m going to work for my own benefit but our greatest benefit would be the thing that could benefit us the most is attaining Buddhahood and we can’t attain Buddhahood if we don’t focus on all other beings So this idea of self like I need to work for myself, need to help myself is is really mistaken not only in that we’re not focusing on the thing we should be focusing on but it isn’t actually benefiting ourselves. We have this idea if I focus on myself, if I work on myself, if I do everything for myself then I’ll benefit but it’s not true. By focusing on ourselves, by working for ourselves then we actually create suffering for ourselves. By focusing on others by looking at all beings instead of just looking at ourselves we create happiness for ourselves and we create the result of achieving Buddhahood which is the ultimate benefit for self.
So this idea of self-cherishing is actually in fact only wrong in terms of not looking at things clearly, it also creates harm for us instead of actual happiness for us. So, yes, so this means that we should have this idea in order for all sentient beings to be happy, in order for them to pass completely beyond suffering, then I need to become a Buddha so I can show them how that comes about. In order for that to come about then I need to listen to this text or listening to this text is helpful. By listening to this the teachings on this text and meditating on what I hear putting it into practice into my life, and then I can become a Buddha and therefore benefit all sentient beings. So with that in mind, you should think about all sentient beings and develop bodhicitta now and then listen to the text.
And where are we up to? So, So, talking about refuge in the text as well. Now, the first part of the text says, understanding that every temporary and ultimate happiness is a result of a kindness of the three supreme jewels. Now what this is referring to is that every experience of happiness that we have is actually said to come about because of this the Buddha, the Dharma and the Sangha. Now the reason that every experience of happiness that we have comes about because of the Buddha, Dharma and Sangha or the aspect of the Buddha, Dharma and Sangha is because anything that shows us how to experience how to do something virtuous is said to be part of this this refuge this Buddha, Dharma and Sangha And if we know how to do something virtuous then we’re going to perform a virtuous action and therefore experience the results of that virtuous action or that positive action which is happiness.
And so therefore the way that we experience happiness is being is through being shown how to create the causes for happiness. And what cause what shows us how to create the causes for happiness is the Buddha, the Dharma, and the Sangha. This one. So taking into account this, then we should do things to show our great gratitude for that kind of kindness. And one thing that is described that one thing that is explained that we should do is to make a offering of our food or drink before we take it and before we eat it or drink it in order to show our kind gratitude to the Three Jewels.
Now this can be kind of strange for us because it’s difficult for us to develop this idea of making an offering of our food and drink. Even though even though it’s really beneficial and it doesn’t make us lose out on anything. Like we don’t the food doesn’t disappear. The tea or the drink doesn’t disappear. We still get to eat or drink it.
Just that making this offering in the first place is very beneficial. So because we don’t think about the kindness of the Three Jewels in this way then that means that when food arrives in front of us however we don’t think about making an offering of that food or drink. First thing we’re thinking is I want the food, I’m hungry, I’m thirsty, I want to eat, I want to drink and we don’t think first of all I should offer this to the Three Jewels. So through not thinking that we tend not to do it, we tend to be concentrating on wanting to eat and wanting to drink. And in actual fact, it’s not difficult to make this kind of offering.
You don’t lose out in any way and you still get to eat or drink. Alright. Now, so we have this idea of making offerings with our food before we eat it and our drink before we drink it. The other thing that it says is all of the benefit, all the good things that we want to happen to us in this lifetime, it says temporarily and ultimately, immediately and ultimately, all of those also come about because of the Three Jewels of Buddha, Dharma and Sangha. So the way that this happens is if we want something positive to happen then we have to create the causes for that and the way that we know how to create the causes for something is through the Buddha, Dharma and Sangha.
So having thought about the way that karma works, if we want something to happen for us then we make requests or we have this idea of asking for that to happen from the Buddha, Dharma and Sangha and performing positive deeds that align with what it is that we are supposed to do or what it is explained that we should do. Now this can happen in terms of temporary happiness that we want so temporary happiness of this life and also of ultimate happiness. Any temporary happiness that we may experience will come about because of the causes for this happiness. So if we want to experience that kind of happiness then we make a request we should make a request to the Three Jewels and think please through doing a positive action may that be a cause for me to attain some positive result. And also in terms of our ultimate benefit all of the ultimate benefit in terms of achieving Buddhahood and in terms of achieving liberation or nirvana or achieving a positive rebirth all of that comes about through us performing actions in dependence upon what we know from the Buddha, Dharma and Sangha.
This means that if we want to request something, if we want to look for something to help us then we need to look towards the Buddha, Dharma and Sangha, not towards beings with lots of power or towards fortune tellers or towards mo. This thing called a mo which is a Tibetan divination system which Tibetans are very fond of. That’s what we were laughing about because Tibetans do it all the time. Should I go for a walk? I’ll do a mo.
Anyway, then Geshe-la said, So if you’re doing the mo and thinking that the mo is this divination system, is the source for that, for wisdom, then that’s wrong. If you’re doing this practice and you’re thinking maybe the Buddha, Dharma and the Sangha inspire me in order to understand what is the right thing that’s happening here, what it is that I should do, then that apparently makes the Mo process different. There’s not just this Mo, this divination system, there’s also astrology and any of these things. If you’re relying on them for themselves then this isn’t helpful because through these divination systems or through astrology is not where we get how we know to do positive things and to refrain from doing negative things and experience happiness and not experience suffering that comes from the Three Jewels. If you want to rely on the Three Jewels and then do the system, apparently, that’s a different thing.
And then as much as you are able, it’s also said that you should try and and inspire the idea of refuge in, other people by reflecting on or if reflecting on or demonstrating the abilities or the qualities of the Buddha, the Dharma and the Sangha. And also that you should try and develop the idea that you will not forsake your refuge even for the sake of your life. So developing this idea in your head that even if it comes down to losing your life you won’t revoke your refuge. So, and having thought this, then there comes a recitation of the threefold refuge prayer. So, we are saying this threefold refuge prayer, according to this text then you should recite the refuge prayer three times in the morning and three times in the evening and when you’re saying it you should reflect on the qualities of the Buddha, the Dharma and the Sangha, the particular unique aspects of it and the commitments that you’ve made in terms of your refuge to this the Buddha, Dharma and Sangha.
So you should be thinking this while you’re saying these prayers. Saying these prayers isn’t just about someone else hearing you say it. Saying the prayers is about thinking these things in your mind, going over these ideas in your mind. So that should be the idea with which we say the threefold refuge three times in the morning and three times at night. Even though we may have a refuge in the Buddha, the Dharma and the Sangha, and that will stop us from experiencing the result of being born in a lower realm of existence, we still may wonder what it is that we need to do in order to establish ourselves in a positive existence, in a positive rebirth or in a higher realized state, to develop a higher realized state.
Because refuge in the Buddha, the Dharma and the Sangha, how that works is that through our belief in the qualities of the Buddha and the Dharma and the Sangha we listen to the advice that they give us and therefore stop creating the causes for experiencing the lower realms. But if on top of that we want to establish positive existences and different types of realizations then we need to create the causes for those as well. It’s not enough just to think, I go for refuge to the Buddha, the Dharma and the Sangha. We also need to act on that refuge, follow the advice of that refuge and to create the causes for experiencing positive rebirths for experiencing different types of realization. Now the way that we develop these different understandings and develop these positive states of existence is first of all through understanding how karma works, how the law of cause and effect works, how a positive action brings about a positive result.
So in order for us to develop these understandings and these realizations, we need to understand karma. So the the contemplation on karma is said to be done in four different ways. The first of which is that positive and negative deeds plant seeds that will bear respective fruit. Goodness produces future happiness and bad negative actions produce future misery. That’s the first one.
The second way to contemplate karma is that one seed produces many fruits, each of which has many seeds of a like nature. So this is like the exponential nature of karma. The third one is that a deed not done doesn’t produce any results. And the fourth is that every deed that one does with body, speech or mind leaves a karmic seed or karmic imprint in our mental continuum that is never exhausted unless worked out or neutralized by spiritual by different types of practice. Right.
Right. Now to actually figure out exactly how one karmic action comes about brings about a specific karmic result is incredibly complicated and the logic is so extremely difficult and lengthy that we don’t have the mental capacity to understand it. We can understand the basics of it. A positive cause brings about a positive result. A negative cause brings about a negative result.
But because of the exponential nature, intricacy of actions, the amount of actions we perform, the amount of things that we think and so forth, and how many times we thought that, actually figuring out karma is way too difficult for us. In fact, it’s said to be so difficult that the only people who totally understand karma are Buddhas. Right? Even very realized beings don’t understand karma completely. They understand the basics, but not completely.
So because of this very complex