Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 45-minute session, Geshe Pema Tsering traces how grasping at inherent selfhood — following Nāgārjuna — generates attachment to body and possessions, fuels anger, and keeps beings cycling in saṃsāra. He walks through the three levels of suffering, uses the image of a fever-deluded person singing to show how habituation blinds us to samsaric pain, then defines renunciation, compassion, and bodhicitta in sequence before pivoting to the session’s main focus: patience, the third of the six perfections. A vivid story from Geshe-la’s childhood in Kham — a farmworker so furious at a late lunch that he smashes his tea pot and storms home empty-handed — illustrates how anger is purely self-defeating. The session closes with Śāntideva’s image: rather than removing every thorn from the ground, wear leather shoes — overcome anger and all enemies disappear.
File metadata (for organising)
File: 07 LR 2002 09 03.mp3
UUID: 46ff8a46-4ff7-4348-aab1-37a7c67cd01b
Teacher: Geshe Pema Tsering
Collection: Lam Rim 2002 Bodhisattva Deeds (Geshe Pema Tsering)
Date: 2002-09-03
Recorded at: Buddha House Adelaide
Duration: 44.9 minutes
Words: ~3,178
The great master Ārya Nāgārjuna in his Fundamental Treatise of the Middle Way said that as long as one has the true grasping attitude or grasping true existence of the body, so far as the person has it, there is this so-called innate ignorance of grasping self. So due to this, because of having that innate grasping ignorance of grasping self, then person the person becomes under the influence of that ignorant or innate I in which through this one cultivates numbers of negative actions and due to this, the one circles in the cyclic existence. So because of that grasping self or I and then person cultivates a number of non virtuous actions like attachment and hatred or anger. The attachment towards the close ones, relatives, dear ones, and the hatred and angers towards the others or the enemies. So so here comes the point that those two disturbing emotions like attachment and anger are also very important to be abandoned.
Right. So the how one cultivates those disturbing emotions, like attachment and anger or hatred is, you know, on what basis they are cultivate one cultivates. The basis are like the the body or yeah, form or a body, the possessions, like one’s wealth. So one has huge attachment towards all the possessions and the body, and in order to protect them, one naturally develops the hatred or anger towards those who are trying to snatch the possessions or those who want to harm the body. So because of having that attachment towards the body and the possessions, it just naturally happens that one accumulates those negative karmas.
So So, yeah, on the on basis of all those, like, body possessions or wealth as well as so called the contaminated positive actions. And, on the basis of those, one cultivates a non virtuous actions. And all this happens is because we don’t see the faults of those possessions or on those basis. So in order to overcome or abandon the negative karma comes on the basis of those based basis, I need to see those the faults and the disadvantages of having all disadvantages of those objects. And yep.
So what we are doing at this stage is instead of seeing the faults and disadvantages of those object, we see those objects as a very good quality. And then and as a good object or a good quality and and because of this, keep them as the the the ultimate goal or to try very hard to obtain those. Right? So we see them as a great very good thing to have it or has a very good quality and then see seeing see them as ultimate attainment or yeah. Ultimate attainment And because of this view, then we work so hard to attain all those objects.
And Yes. So Yep. Then we cultivate to attain all these objects. And then we have the individual wishes of what sort of the figure or a body one wants to have and what sort of possessions, how much wealth one’s aiming. And then according to one’s wish or one’s aim and work very hard to attain those goals.
And if one attains them according to our wish, then feel rejoice and develop attachment to those well. And if one does not attain those, accomplish those wishes, then one get frustrated and then feel angry towards others and and and due to that anger might say very harsh words or unpleasant words to other, so unpleasant words. And by doing so, then we cultivate a very great negative karma. So, just speaking of this, then mainly one’s body and the possessions like wealth and so forth are the root cause. One of the root causes to all the negative or karmas or disturbing emotions arise.
And as it acts as a basis and root cause for those negative actions to come, we can also say that all the sufferings of cyclic existence arise on the basis of having all the attachment towards the possessions and body, etcetera. So so therefore, you know, we should understand the should try to understand the disadvantages of or the faults of the contaminated body and the possessions’ wealth and and see them as and should understand or see them as the main source of all the sufferings. And and and so as far as far as one is not free from those contaminated body and the possessions, wealth, etcetera, one will never be one can never attain the ultimate the the everlasting or ultimate happiness. And and so so in order to do so or overcome or abandon the attachment and excuse me, attachment and yeah. That’s right.
Attachment towards those possessions and the body — it’s important for one to see, as stated by the great master Ārya Nāgārjuna, that we need to see the freedom from inherent existence of the self or I. So without having realized or see the the free of inherent nature or existence of the innate self, then one can’t abandon or overcome the contaminated body and the con yeah, the wealth and possessions. And yeah. So so so therefore, so this is how so just all those sufferings which we talk about, they are the sufferings of the cyclic existence. And in speaking of the sufferings or the faults of cyclic existence, within the sufferings, the first one is very easy to understand, which is the suffering of suffering — not only humans, even the animals like dogs and cats can understand the first suffering, the suffering of suffering.
But it is important for us to understand the next true sufferings, which are the suffering of change and the suffering of pervasive conditioning. And so if we don’t examine or analyze the possessions, wealth, and the body, then when we don’t examine or analyze those, we see them as a very pleasant or good thing to have and think that they produce happiness. And all this happens because of not realizing the freedom from inherent existence of the innate I. And so if one examines it, then one can see there is only suffering and faults in the disturbing emotions and in the body and the wealth.
Because because because it causes are also because because the causes the the cause the cause of the possession and the wealth is disturbing emotions and the the the the karma, the the the action and the disturbing emotions because those body and the possessions are projected by the the the karma and the disturbing emotions. And their nature is a suffering as well as their their results is also a suffering. So in in from every aspect, from its cause, its nature and its results, or sorry, so I should say, their, the results are all the suffering. So due to this, you know, by knowing this, one can understand those through examining or analyzing it. If one, yeah, analyze.
So at yep. At this stage, you know, we don’t see them as a suffering because all this happens because of of of the the the true grasp grasping of the true existence of that in itself. And and also we are so familiarized with those yeah, familiarize so used to to have attachment to this body and possessions from the very beginningless of the saṃsāra. And and due to this, we don’t understand. And also we are yep.
And also under the influence of of that grasp the true grasping, yep, of the innate I. And and it is true, you know, everybody here and everyone very happy to be rich and and and and and very unhappy to be poor as well as, you know, very happy to be beautiful and gorgeous looking. And and and it’s true, but if you if if one really examines it, then having all this, you know, being rich and beautiful are also suffering. I’m sorry. And and so so so yeah.
So we don’t understand those as as a suffering because we are so used to it from the very beginningless and we are so like, we are mistaken or deluded. It’s like, Geshe-la says, example, it’s like, you know, somebody who is having a very chronic disease, very badly, a huge, say, fever and then so deluded and then they’re just really sick and singing. So and and because this person is thinks he or she is happy and is singing, you know, because of that huge fever, you know. And but it’s somebody who is a straight person, know, fine person looking, it’s not a it’s not a happy, you know. It’s just think he’s mad, you know.
So it’s like that. We are so deluded and and and and are so used to it and we just see them as happiness. But in reality, they are not. So So therefore, one should try to see the faults of the contaminated body and the wealth or enjoyment. But seeing all the faults of those body and enjoyments are also faults and disadvantages of the cyclic existence or saṃsāra.
And by seeing those faults of saṃsāra — the body and the enjoyments — whenever one is detached from or dislikes those contaminated body or the sufferings of cyclic existence, and whenever one has the uncontrived wish to free from those sufferings, it’s called the renunciation. So developing an uncontrived wish to free from those faults or those sufferings is called the renunciation. And then converting that thought — thinking that sentient beings are the same as oneself. You know?
They’re also they can’t see the faults of those contaminated body and the possessions and the faults of the cyclic existence, unlike myself. And they mistaken them as a good quality and then cultivates it. And due to this, they cultivate the the actions and circles and the cycle of existence and suffering, suffer. So therefore, you know, yeah, by knowing they are suffering like oneself and they’re same as oneself wishing happiness and then developing a wish to free them, those motherly sentient beings, from the faults of the cyclic existence or from cyclic existence called the compassion. So, yes, so whenever one develop uncontrollable, wish to free those motherly sentient beings from the suffering is called the great compassion.
And and in order to fulfill that wish of great compassion, and one has to attain enlightenment or become Buddha. Without achieving becoming a Buddha, one can’t accomplish that wish. So therefore, in order to complete that wish or in order to free those motherly sentient beings from the sufferings and bring them to the state of ultimate happiness and wishing to attain enlightenment is called the the bodhicitta or altruistic intent or the altruistic intention. So therefore so first, once one wants to cultivate renunciation and then the great compassion and to develop the bodhicitta. So we shall here do a short meditation here on bodhicitta that, you know, the Yep.
Yep. Wishing to Yeah. Wish to attain enlightenment for the sake of entire sentient beings and also may be blessed by the great masters and the Buddhas and Bodhisattvas for me to be able to attain enlightenment for the sake of entire sentient beings. Oh, yeah. How’s your bodhicitta?
So so. Got it. Got it. So we on patience, dealing, going through the six perfections and had last week stopped at patience, the third perfection. And so now the disadvantages of being angry is, for example, for example, the object where one develops anger is of different levels.
Like, yeah, For example, if the bodhisattva of the path of accumulation gets angry — we’re talking, yeah, A moment anger to a bodhisattva of the higher level like preparation stage, then the anger of that moment anger of the path of accumulation bodhisattva, that will destroy the virtuous cultivated in hundred years. But the ordinary person who are not training, who are not in the path, develop a moment anger to a bodhisattvas. And that moment anger will destroy the virtuous cultivated in the thousand years.
And this has been explained or taught in both Śāntideva’s Engaging in the Bodhisattva’s Way of Life and Ārya Nāgārjuna’s Madhyamaka text. So so therefore, and it’s it’s said for the anger has a huge disadvantage or the faults and should not develop any anger. So so, yeah, so in order to do so, one should practice or maintain patience. And the patience should be done before anger comes. So one should see the faults and disadvantages of being angry or developing anger and and to see all the faults of that anger by knowing this, then then then one is prepared.
And whenever is whenever anger is likely to come, should block the anger before it, you know, it before it comes up. So so all the miseries happen because of not knowing or not seeing the faults of the anger. And and and it has huge disadvantage. For example, like, it will destroy entire happiness and the peace in the community or in the house, you know, other make others unhappy. And then, of course, oneself.
And if it’s a worse anger, then it probably it might kill oneself, like commit suicide. And and if some worse person, you know, when they get angry and they can’t hurt or do anything to the person, they just knock off all the furniture in the room. And and so this all this happens because I’m not seeing the faults and disadvantages of anger. And they just and because of this, they just think it’s a good thing to happen and they just cultivate it. So Geshe-la was demonstrating the true incident when he was little in Tibet, you know.
So we are from the Kham region. And also within Kham, it’s called the Derge. It’s another region — real, real tough people, you know. And they used to say, you know, don’t mess around. Anyway, so Geshe-la’s hometown, and they have their own field to grow the crops. So Geshe-la’s home field is here, and the person called Gelek, his field is next to Geshe-la’s place.
So during that time in Tibet in the day, more so they’re not much worried about anything. And Geshe was very little and Gelek was quite grown up. And the both the families, you know — Gelek was doing his field and Geshe-la’s fathers, you know, the man who was very nice to Geshe-la and like his father as well. And he was doing his field, their field. And Geshe-la, you know, would wake up quite early in the morning and then mom would pack up everything and they had to go and drop off the lunch for the workers.
Anyway, there’s one person in each field. And Geshe-la went there and put a little grass load on the yak. And, know, while it’s quite a long way to walk, I said walk, so, you know, feed the animal and then go. And Geshe-la got a nice cup of tea and everything.
So Gelek was frustrated and so angry because his person bringing lunch had still not arrived. He had been working so hard all morning, and the lunch was still not there. Very angry, he was not plowing the field. Lunchtime came, and Geshe-la was with that man, like his father, getting ready to eat. And Gelek was so angry and he just stood up in the field, hands on his hips, looking, staring — you know, when is he coming?
So Geshe-la’s father figure called out to him. He was just a little distance away. “Come and join with us and have tea.” “No, I’m not coming.” “Are you sure? Come on.” And you know, in Kham, they don’t ask more. This is the saying — they have to say it straight, either yes or no. If you say no, this is it. First offer, if no, that’s it.
Whereas in the Lhasa area, you say no, being polite, and they ask you more — no no, just a little, just a little. Whereas in Kham you say it once and no, that’s the end of the story. And finally, Geshe-la and his father figure nearly finished the meal. And the person arrived. And then at that time, they don’t have a proper thermos.
They’re just made out of pot. So they brought a tea. And Not dinner — it’s tea. It’s a cup of tea and stuff.
And the man gave it to him. He was so angry. He just opened the bag of the person who brought lunch and he took out that pot with, you know, chai or tea in it. He just threw it on the floor and on the ground — just smashed it, it’s not solid like a thermos like here, you know.
You just put it on the floor, bang, and everything spills. And you’ve got nothing now, you can’t stay without food to eat. And he just took the bag and rushed back home with nothing. And he gets home.
Well, you know what’s going to happen? The poor wife and everything now and then now, you know, because I didn’t have more lunch at the time, blah blah blah. So this all this happens because of anger. And so all this happens because of not seeing or not knowing the the faults of the anger. And and not only that, the enemies are also because of the anger.
The more anger you have, the more enemy you get. Because when you are very angry, you are angry person or very temperamental. And the people stay distance and they have more and more, you know, distance and just like finally into enemies and so forth. And so one might say, you know, well, it’s impossible to maintain patience or cultivate patience because the object of basis of anger is many, countless, many enemies. And you can’t maintain patience for all.
If one says so, then it’s not true because one To destroy all the enemies, one does not need to go or face each and every enemy. If one may apply the antidote or maintain antidote of patience to overcome the anger, so whenever one overcomes anger, all the enemies are destroyed. There is no enemy at all. It is impossible to face each individual, every enemies to defeat because enemies are countless. And all this happens because of one’s previous karma and enemies happen.
So to overcome all the enemies, just maintain patience. And by maintaining patience, destroy the anger and enemies are destroyed. And the great master Śāntideva in his Bodhisattva’s Way of Life again says that it is impossible to cover all the, you know, the thorny field of thorns with leather. But if one wears just a simple pair of nice leather shoes, one can walk everywhere in the field no matter whatever thorns are there. So likewise, destroying anger is like destroying all the enemies.