Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 65-minute class, Geshe Pema Tsering closes the yoga tantra section of his Grounds and Paths commentary, then gives a crisp comparative overview of all four tantra classes — explaining how each is defined by the type of bliss taken onto the path and the relative emphasis on external activity versus internal yoga, from action tantra’s ritual-heavy practice up through highest yoga tantra’s generation and completion stages. The session then shifts to prerequisites: Geshe-la is unequivocal that renunciation, bodhicitta, and a working understanding of emptiness are necessary before entering any tantric path. He dwells especially on renunciation, contrasting mere fear of lower rebirths with the genuine wish to be free from all of saṃsāra — including its pleasures, possessions, and relationships — and walks through how bodhicitta and the view of emptiness build naturally from that foundation. Suited to students with some Lamrim background who are beginning to engage with tantric study.
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File: 12 2005 12 01 G and P.mp3
UUID: 93ec9709-a8a7-49a3-b2b4-5f9141354cc1
Teacher: Geshe Pema Tsering
Collection: Grounds & Paths (Geshe Pema Tsering)
Date: 2005-12-01
Recorded at: Buddha House Adelaide
Duration: 65.8 minutes
Words: ~3,708
Alone will bring all sentient beings to the state of Buddhahood. And then thinking like this, how do say, thinking on top of that, also that I will do I will do that. I will free all sentient beings from suffering. Suffering. I will bring them to the to the stage free from suffering in this very life.
Mhmm. I will do that. So then now there is not much left of the chapter on the yoga tantra. So we are in Page seventeen, right? We are going to start now, which is the one, two, three, fourth paragraph.
Okay? So the text is saying, the Tibetan text. Okay? We go together again. Okay?
So the text is saying that this way of explaining this subject that was explained up to now, how one gets achieved enlighten enlightenment through the path of the three lower tantras. Okay? So this way of explaining the subject, the way that was explained up until now, says that the the yoga tantra, So then it says that the this the yoga tantra is is added at the end of perfection vehicle. And this is how they teach how enlightenment is achieved, right? So this pretty much accords with the English translation that we have.
And then the text, the author says that asserting this assertion assertion is not correct. Okay? Then we start with the next paragraph following that one. And it says it’s not correct because in the highest order tantra, then it says, how do say? Once it is asserted that there is two different ways, okay, of achieving enlightenment by what the English text is, differentiating one’s path and other’s path.
So then what it means is that by differentiate there are two ways of, how to say, of attaining enlightenment by differentiating one’s path, one’s own path and other’s path. It means one’s path here is that is referring to highest yoga tantra. And other’s path, which says in English in the path of others is the perfection vehicle path. So according to the highest yoga tantra, there are two ways of achieving enlightenment. One according to the highest yoga tantra path and the other one according to the perfection vehicle path.
And that is not asserted. This differentiation is not made in the yoga tantra systems. It’s made this is made in the highest yoga tantra. Okay? What is actually in the context of Sūtra Pāramitāyāna.
This one. Los. So then so then the text goes on to say, that’s that’s which was just said, that is not clearly stated in the in the yoga tantras, in the yoga tantras system. So then the text goes on to say that in the illuminating lamp is a text called the illuminating lamp. What is it?
The illuminating lamp states that according to the highest yoga tantra system, the system of higher yoga tantra, then the first, one, there are two ways. So there are two ways of asserting the attainment of enlightenment. So first, according to the highest level tantra one enters from the very beginning in the Tantric path, and the other is that the Tantric path is added at the end of the perfection vehicle path, okay? It states states these two ways of attaining enlightenment. Okay.
And then it goes on further to say that according to the highest yoga tantra, one’s own path and the path of others having been differentiated as was explained before, right before in the former paragraphs. How to say? So it is not saying it is not saying it does not appear clearly that So then it doesn’t okay. So it doesn’t stay clearly that it is actually that it is, how to say, a perfection vehicle path. Does that make any sense?
So what Okay. So then what is what is being said is that those what is being stated in this text, the Illuminating Lamp, that the differentiation of one’s own system and the other system. So then as was stated before, the differentiation into into the perfection vehicle and the one’s own system, which is the highest yoga tantra vehicle is does not appear clearly. And then one the diff this differentiation is not clear. And then that one should, how do say, analyze or investigate this subject well.
Subject. Does is that making any sense? Okay? So then it goes, as it was said before, that having completed the all the grounds, all the Bodhisattva grounds, then one is how do say? One is incited or instigated by the Buddhas, and then once achieves enlightenment, this way of that was explained before.
You remember from the last class? It was being explained that Siddhartha sat under the Bodhi tree and was incited by the Buddhas and Bodhisattvas. You remember that? So then this way of explaining it, the text is saying this way of explaining it, how to say, is so one has to the other things that this is the way of our system, which is the highest yoga tantra. That’s what the author is saying.
This is the way. And but one should investigate. Does it occur with the English translation that you have? Is it following? Okay?
So, line. So then the author goes on to say that, therefore, in the highest yoga tantra system, our enlightenment. And this what is stated in the highest yoga tantra system. And then the next sentence goes on to say that in the perfection vehicle, from the point of view of the perfection vehicle, the tantric path is not added at the end of of their vehicle, of their path, of the perfection vehicle. And they state, as Geshe-la was explaining, they stated that one achieves enlightenment through their vehicle alone only, the perfection vehicle only.
Yeah, I know. But Geshe-la is telling me that the word that is being translated from into Yoga Tantra here and the word that he’s telling me is highest yoga tantra is the same is one word. Again, I’m saying that it is from the point of view of word he’s related this word into highest yoga tantra. So then and then the author is saying that one should investigate these assertions. Okay?
He thinks that that’s what he said, that one should investigate these assertions. The occurrence, okay? Is it in accordance? Then in another text, which is called the explanation of the two investigations, is I think that’s Then it says it says that the Tantric path is added at the end of the perfection vehicle So now this now we finish with the yoga tantra teachings. Now Geshe-la was asked not to start start with the highest yoga tantra until the next term, the next beginning of next year.
So No. Why is your what? To because if we I’m not sure why, but if start now, it is going to be just a little bit. Have only two more weeks. Two classes more, isn’t it, this year?
So I don’t know. Make any difference to? We’re the people that come. We’re the people that come. They don’t bring them to you.
They’re the same people that are back in the next. Yeah. It’s really up to you people. I mean, is that What did Michel have in mind to do? No.
So, okay, So is a now he’s he’s trying to to explain to us to through me that what’s the difference between the the three lower class of tantra and the highest class of tantra? So So he’s explaining okay. Now Geshe-la is explaining, for example, what is referred to as the action tantra. So when we translate, okay, from from Tibetan, the is action tantra. And then Geshe-la expands the word in Tibetan, but is again translated as action tantra.
It means that it’s the action tantra relies on on activities activities of body, of paying respects, of cleaning one’s body, of making offerings and so forth, a lot of external activities. So that’s what is meant with action when it’s when we talk about action tantra. So then so then this so then okay. Can I explain what is action tantra? What’s different by action in action tantra.
Now can I explain what is is referred to when we talk about secret secret mantra is is this practice that take happiness onto the path? Okay? That that take onto the path, for example, the happiness of of looking at the the the Yes. So then in in the in the action tantra, tantra, the happiness that is taken onto the path is the happiness of looking at the deity. The happiness that derives that arises from looking at the deity.
So then Geshe-la explained that in the Yoga Tantras, there is external activities and internal activities. Now those practices, those paths that take put emphasis, that take us as external activities as the principal points of their path, then those referred to as the action tantra is also one quality, one characteristic of the action tantra. So then that path, which relies that that takes on that takes on to on to that practice, that takes on to the path, the happiness of smiling at the deity. That path is to performance. Yes, performance.
So then, I’ll explain. So what is referred to also as a performance, which is a a word that also can be translated and could also be referring to behavior. Okay? So again, I also say that this indicates that in the performance tantra, one’s behavior behavior while meditating and and and and while between sessions and so forth also characterizes that the practice of performance tantra. So then now in the in the case of the yoga tantra, so the the happiness that they take, I mean, the bliss that they take onto the path is the one that arises out of the out of, how do you say, holding hands with the deity or embracing the deity.
And I know this so this one of the main characteristics of yoga tantra. And then the other characteristic is the yoga, which is deity yoga, which is meditating on the deity, which is also emphasizing yoga tantra, and that also characterizes yoga tantra. Okay. Okay. And then in the case of highest yoga tantra, okay, it’s main one of the main characteristics of highest yoga tantra is taking into the path onto the path, the the bliss that arises, in dependence on the union of the sexual organs of the deities.
Now, Geshe-la, so it’s very traditional way, a very traditional text that Geshe-la is following. So now we go into the etymology of the words, okay, of each one of highest yoga tantra, Performance Tantra, and so forth. So now what is the etymology of Kriyā, which is Action Tantra? It’s called Action Tantra because because it involves activities. That’s how it is explained, okay?
Then the etymology of performance tantra. So that’s which, how do you say, is explained the etymology of performance tantra is explained as, how would you say, is the performing activities. How is that in English? So it’s performing activities and So so then is that which equally puts equal emphasis on the on the on the performing activities and on the internal yoga. So putting emphasis on on equally in performing activities and equal yoga is the etymology of performance tantra.
Okay? So then, again, in the in the yoga tantra, the main thing is, again, the the internal yoga, and there is no emphasis emphasis on external activities. So that, again, is the etymology of the Yoga Tantra. This one. So then what is the etymology of highest yoga tantra?
It is highest because there is no other above it or superior to it, And then so in the so then for one thing, the highest is because there is no other above it or higher than it. And then in the highest yoga. And then in the yoga, it will be in the three lower tantras, this yoga will be referring to yoga with signs and yoga without signs. But in highest yoga tantra, as we do not have the same practices yoga with signs and yoga without signs, what we have is the generation completion stages. So this because of these characteristics, these are the characteristics that explain highest yoga tantra.
So then Geshe-la says, all this all this path, the tantric paths, they they are quite complicated and difficult. And then Geshe-la is saying that to practice this, to engage in the Tantric path, any of the four classes of Tantra, then one should have bodhicitta and the mind that realizes emptiness. And then and then Geshe-la said, when I asked him again, he said, yeah. One one should have those have realization of those common paths, which are again, the renunciation bodhicitta and the mind that realizes emptiness. And not having this, there’s no one cannot practice Tantra.
So then, Geshe-la, so now even though we do not have realization of emptiness. We do not have realization of bodhicitta. We do not have realization of renunciation. Even though we do not have that, we all took empowerment. So without these realizations of the common path, we will not be able to to say how would you say, we will not be able to to experience the effects of the practice of of the tantras.
But Geshe-la says that even though even though this is so, we should we should can I say that the most important thing is that we we train we keep on training in the mind of enlightenment? We keep on training. We keep on bringing to mind. We keep recollecting, renunciation and how to say karma and rebirth and such topics and body mind and meditation and dependent origination and so forth. And we should while taking the empowerment, we should while doing our practices, we should again and again bring these topics to mind that this again, I said, this is the most important thing.
This is the most important thing. So then so then, you know, say that before taking empowerment, we have to give rise to to a good motivation, proper motivation. And the motivation that we have to to give rise to this minds that we have to give rise to are again renunciation, again, again, the mind that realizes emptiness. This is where we have to give rise to in our minds. Okay?
So again, how do we give rise to these motivations? How do we give rise to these minds? So then to give rise to the mind of renunciation, then we have to think of all the faults of cyclic existence. And then we have to think that there is only faults to cyclic existence. That there is only how to say, there is no that there are no qualities to cyclic existence that So there are many other ways of reflecting, of meditating to give rise to this mind of renunciation.
And having meditated in such ways, then when we think that there is a we generate this conviction that there is nothing there’s nothing good about the cyclic existence. And then having thought in this way, then we we we have to give rise to that mind that thinks there is there is only only suffering to cyclic existence. And then I must I must achieve liberation. I must be how do you say? Make myself free from this suffering from psycho of cyclic existence.
One and one has to bring this mind forth. Then so having having heard having listened to the teachings of the lama, having reflected upon the teachings, and then when one when when the mind that thinks there is a this this cyclic existence is only suffering, and I must achieve liberation. I must I must I must, how you say, free myself from it. And when this mind arises, and then one has achieved this uncontrived renunciation. So then now we’re gonna say it’s it’s very difficult to accomplish this. Just this is is is difficult to accomplish because usually what we do is that we do not think of may may I be liberated from the suffering of saṃsāra.
We think may I may I I have happiness. May I have pleasure. May I have all the things and wealth. May I may I may I I be able to obtain all all all, I say, objects and wealth, material wealth. We always constantly reminding ourselves, bringing to mind these these things.
So then this because of that is very difficult. And and these things are all in the nature of suffering. So then it’s very difficult for us to bring that mind of renunciation forth. So then there is this certain level of renunciation that thinks that fears the sufferings of the lower realms. And so it does not wish to be reborn in hell or does not wish to be reborn in the hungry ghost realm and or does not wish to to be reborn in the animal realm and does not wish to to experience any disease or illness.
Okay? And then Geshe-la says, so this this level of renunciation is not enough. I mean, one one must give rise to to mind of renunciation that wishes to attain liberation from the whole of cyclic existence cyclic existence. That things the minor things that the the whole all happiness of cyclic existence is suffering. And then the wish is to be free from all of it, absolutely all of cyclic existence, even the happiness of cyclic existence.
So then so the mind of renunciation is a mind that wishes to be not only wishes to be free from from all the suffering of cyclic existence, but also wishes to attain liberation from the whole of cyclic existence. And then to attain that, to attain this mind is not is not easy. It is difficult. So then we have to think we have to think that, how do say, all all the happiness in Samsāra is in the nature of suffering. All all the the material things of Samsāra, they’re in the nature of suffering.
All, the to say, all the Samsaric friends or the friends Samsaric friends, they are also in the nature of suffering. All the places or abodes in Samsāra, they are also in the nature of suffering. And then thinking like this, one thinks that is only there’s only suffering to it and one must, I think, liberation from it. Whatever how how however goods and and and faster a car might be, it is still in the nature of suffering. Whatever how how much ever beautiful, impressive, or or luxurious house maybe, it is still in the nature of suffering.
So then we always but we always think we not understand that everything is in the nature of suffering. Suffering. And we always want happiness. We always think that we need happiness. So then we have to think we have to figure we do not necessarily need to think of every phenomenon in Samsāra, but we we need to give rise to that mind that thinks that wishes to be free from all phenomenas of Samsāra, that want to be free from the suffering of all phenomena in Samsāra.
Then having given rise to this mind of renunciation, then one has to give rise to the mind of enlightenment. And thinking that just all sentient beings are like oneself and that no sentient being wants to experience suffering and all sentient beings want to experience happiness. Then one engages in meditating on, for example, in the seven point cause and effect. And then one thinks of the kindness of mothers and so forth. And then one gives one has to give rise then to this mind of enlightenment that wishes to free all sentient beings from suffering.
So then this mind of enlightenment is the mind that wishes to free all sentient beings from suffering and wishes to place them in all happiness and that one oneself alone will do that. So mind that thinks in this manner, this is the mind of enlightenment. So then one also has to has to think, give give rise to the mind that in order to achieve enlightenment for the sake of all sentient beings, I will I will engage in in in in how however many hardships I am able to engage in for their for the for the sake of achieving enlightenment and and and then having engaged in this all these hardships, I will I will achieve enlightenment for all sentient beings. thinking this way. This one?
Okay. First, let me correct one thing. So I will engage in whatever hardships in order to attain enlightenment for all sentient beings. And then if one can give rise to this mind, to this quality of mind, then one has, how to say, attained this uncontrived mind of enlightenment. Now if one has attained the mind of renunciation before, then it becomes easier to attain this mind of enlightenment.
Then then having given rise to this to the mind of enlightenment, one has to think one to reflect that the mind of enlightenment, renunciation, all sentient beings, every phenomena is does not exist, exists merely as an imputation and this this has no existent whatsoever from their own And then so this this is the way to meditate on the the view of emptiness. Just the meditation on the on the view of emptiness. So then Geshe-la says that these minds, the mind of renunciation, the mind of enlightenment, the mind that realizes emptiness, all these, are able to give rise to them. Then having given having given rise to these minds, then if one takes an empowerment, then one will be able to obtain the empowerment to really to actually obtain the empowerment. Then then having taken empowerment, one has to practice.
And every time one one goes to practice, then one has first to give rise again on the pronunciation, bodhicitta, and the view of emptiness, and one, it get us into practice.