Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. The magnet analogy opens this 67-minute session from Geshe Pema Tsering’s ongoing Mind and Mental Factors series: just as iron is helplessly drawn to a magnet, intention pulls every mind toward its object — making it the engine of all experience. Geshe Pema explains why without intention no feeling or discrimination can arise, then identifies intention as mental karma, the root of all action. The talk moves into karma theory: how motivation alone determines whether an act is virtuous or non-virtuous (even making offerings can become non-virtue if done to deceive), the three types of karma including immovable actions tied to meditative absorptions, the distinction between propelling karma and completing karma, and how purification and the realization of emptiness can eliminate accumulated karmic results entirely.
File metadata (for organising)
File: 11 2006 11 02 M and MF.mp3
UUID: 867c05e2-d556-4878-ac0c-1a9bbd1e7da2
Teacher: Geshe Pema Tsering
Collection: Mind & Mental Factors (Geshe Pema Tsering)
Date: 2006-11-02
Recorded at: Buddha House Adelaide
Duration: 67.1 minutes
Words: ~4,488
So then this is starting, first now to give to give us a good motivation and then having in mind the goal, which is attaining enlightenment for the sake of benefiting all sentient beings, and one determines that one is going to do that by now studying fundamental Buddhist factors, and then acquiring this knowledge and practice accordingly, according to one’s decisions, and then abandoning the afflictive emotion so forth and adopting the virtuous minds and so forth. And in this way, accomplish accomplish the goal of enlightenment for the sake of all sentient beings. So then we start today with from the five omnipresent mental factors, we’ve been already through feelings and discrimination, and now we start with the one mental factor of the five omnipresent mental factors, which is called which is usually translated as intention. You could you could translate in in many different ways, but usually, it’s intention. And then so then, as for the entity of intention, then we are told from we have given a quote from the compendium of knowledge, which is telling us what is what is intention.
And an intention is is that mental action of compounded of of how do I say that? It’s a difficult word to translate, but it’s a it’s a it’s a compounded mind of of mental action or a mind which compounds mental action. It’s very difficult to translate this one, but it’s or or is a a mental action which formative influence of the mind. And then we are told what with respect to to this expression, we are told, so then it is it is that mind intention is that mind which has the function of, how to say, of of engaging the mind in in virtue, non virtue, and in neutral activities. Okay?
And then so then, again, I was asking Geshe-la then to explain to explain to me what is what is this word that I translated as compounded or form ative influence. So then la is explaining, it is that mental action which then forms influences, or influences the mind. And then Geshe-la was saying that is that is the mental is the mental action is which which then makes the mind engage the object or turns the mind to the object. So then yeah. So In addition, for the same expression in Tibetan, there are other two expressions which mean to move the mind or towards the object or to make the mind or to impel to impel the mind towards the object or towards an a object.
So then as for as for the minds, So then explaining again that that this this mental factor of intention is that it’s the one thing that moves the minds or mind here meaning main mind, that move the minds towards the objects. And the objects are either non virtuous or neutral objects, would be actions and so forth. So then Geshe-la was then saying, then generally speaking, if it is enough a a mind of if there is no no intention, then the mind cannot engage the object. And then on top of that, if it is then explaining, if it is then if it is then a non virtuous, if there is a non virtuous mental factor, then probably that that that mind will engage then will be engaged then in a non virtue. If it’s if it’s a virtuous mind, then we’ll be engaged in in in virtue, in a virtuous object.
And if it is if it is neutral, then it will probably engage in a neutral object, a a vase, a pillar, or something like that. So then we are told that we are given that quote from the Compendium of Knowledge, and then we are told then that this mental factor, which is intention, which is called intention, is posited to be intention, is the one mental factor which is concomitant with its main mind, and then and then moves and and urges or impels that mind towards its object. Okay? And then we are told that it is is said that this from all the mental factors there are, this one mental factor of intention, it is it is very important, Particularly important. Let’s say.
And we are explaining why why is it that we are that it is said that this mental factor of intention is is particularly important or yeah. It’s particularly important as we we are told because whatever main mind or secondary mind or mental factor there is, it’s engaging the one the one mental factor sorry, let me rephrase it. It is by the power of this mental factor that main and the mental factors, wherever they are, engage the respective objects. Okay? And then we are given then we are given an analogy, which is telling us it is it is just as the iron, which is helplessly powerlessly drawn towards the magnet.
So in the same way, by the power of this mental factor, which is intention, the mind is powerlessly, again, made to engage its object in the same manner. Okay? So then Geshe-la was then explaining, then why is it again? Why is it that this mental factor, which is intention, is said to be so important? It is because because without this mental factor, the mind main minds will not engage the respective objects.
And if they do not engage the respective objects, then there is no feeling coming out of it. And then again, so again, so then without without this mental factor, without the mental factor of intention, then the mind does not engage the object, does not know the difference between that cannot perceive the attractiveness or unattractiveness of an object and so forth. Okay? So then again, not the mind will not engage its object, not only feeling will not arise, if the mind doesn’t engage its object, feeling will not arise. So the mind will not experience happiness or pleasure, will not experience pain or suffering, and will not experience neutral feelings.
And and and so then, because there is no experience of of of the object in this way, so then, again, there won’t even be discrimination, we are told, which is the the previous mental factor. And then so then Geshe-la was explaining. So then because without intention, the mind won’t engage its object, so there will be no feeling. If there is no feeling, there is no discrimination of the attractiveness, unattractiveness or what is the the word for that? Or the in different aspect of the object.
And then in this way, there is no discrimination. And then, again, Geshe-la was saying if there is no discrimination, there is no contact. Are you are you are you following it? So then Geshe-la was explaining, so then when we’re talking about objects, we’re talking about that which is realized by that particular mind or mental factor in in in one specific situation. And then again, we are told, just as in the same fashion that we were told with respect to discrimination, we are told that intention can be divided by means of its support in six ways.
So then we have the intention that arises from the contact upon the conjunction of an eye sense power, a visible form. Again, the intention that arises from the contact upon the conjunction of an ear, a sound, an ear sense power, and an ear auditory consciousness. And again, the nose, from an odor, a nose sense power, and a nose consciousness, from a taste, tongue sense power, and a tongue consciousness, and then from a tactile object, a body sense power and a body consciousness, and, again, from a a mental phenomena, mental sense power, and a mental consciousness. And then we are told that, moving on on the subject of intention, we are told that this mental factor of intention, it is mental action, or also translated as mental karma. Okay?
So then And and So then we are told that intention is a mental activity, and then generally speaking, as for activities or actions, you have actions which are intentions and you the intended actions. Is is that making sense? Okay. And then, the mental factor of intention is mental action. And so then it’s the it falls under the actions which are intentions.
Okay? And then you have physical and verbal actions which are intended actions. Okay? And then we are given we are given a a quote in order to clarify that that point from the treasury of knowledge, which says that as for actions, you have actions which are intentions and actions that are produced produced by intentions. So then intention is a mental action and then those that arise from it are body and verbal actions.
And then we are told that as for the intended actions, we have then the physical and verbal actions. Even though generally there are limitless physical and verbal actions, innumerable physical and verbal actions for the the main ones are abbreviated on the as how to say? Abbreviated abbreviated into can is it correct to say that abbreviated into seven physical and verbal actions? Okay. And And then we are told that taking into account their motivations, then we have what is called the ten paths of actions.
And then and then and then so then that is a is a direct reference to the ten non virtuous actions, which are then the ten non virtuous and then ten virtuous actions are the opposite of the ten non virtuous actions. And then we have then three three physical non virtuous. You have four verbal non virtuous actions. And then lastly, have covetousness, harmful intent, and wrong views, which are the three mental actions. In English, I was saying, so then And then, Geshe-la was explaining, so then generally speaking, we were taught here, there are only, there are subsumed ten major paths of actions, the ten non virtuous actions and the ten virtuous actions, and we are not told anything about neutral actions.
Geshe-la was saying, So then, actually, there will be then eleven parts of actions. So then it will be the ten virtues plus neutral actions. And then Geshe-la was explaining that we are not told that because there is not much benefit that we can derive out of it. And the main thing is for us to know the distinction between virtue and non virtue and act accordingly. So the was then saying that there are many, many points of debate in in in within this subject.
There are many points of doubt, that they debate a lot. And I guess I was answering such questions, which are beyond my comprehension, personally. Such questions as as if if there is intention around or accompanying a I sense consciousness, then is that intention an actual mental karma or not? And if it is So then, such questions as, for example, Geshe-la was explaining, the intention which arises, which accompanies the mental an eye consciousness. If that is a mental action, then is that actually a mental is that itself a a mental consciousness and and so forth.
And because, I was gonna say, if it is a mental action, then we we have to ask if it if that, it’s in itself is a mental consciousness. And, yeah, and so forth, I wasn’t saying, and so forth. And and and then from then on. So so then that that would take many days to explain such such topics. And then we given a quote again from the treasury of knowledge which is saying in brief or subsuming, you have ten paths of actions which are virtuous and non virtuous.
And then again, you can divide actions into virtues, non virtues, and neutral actions. And then if one if one then analyzes this topic alone, it is quite difficult. So then what is it that is said to be virtuous? And what is it that is said to be non-virtuous? And what is it that is said to be a neutral action?
So then as for as for virtue, is then reading the scriptures? Is that virtue? Is that virtuous? And And in English, I was saying, and so on. Such such things as as making offerings and reading the scriptures, they can be non virtuous if they are done with, motivated by by the eight worldly concerns.
So then they then they are non virtuous. So then what what what what should we think is virtue and nonvirtue? So then that’s that’s very difficult then. We have a very difficult subject. But then generally speaking, then we have to we we determine it by by means of its of of of the result of the action.
If the result of the action is then happiness, then that is called virtuous action. And then if the result of the action is suffering, that is called then a non virtuous action. So then as result, we all will experience the same three types of results, either happiness, suffering, or neutral results. So then so then they are that then determines virtue on virtue and neutral actions. So then again, because in this way, so then if whatever action it is, if its result is happiness, then that action is called virtues.
Whatever action it is, if its result is suffering, then that is called non virtuous. And again, whatever action it is, if its result is is neutral, then that is called again a neutral action. So then, I guess, let’s say, so then but not only that, one also has to look at the continuum of of of person which is of of the being which is performing the action. If that being has has given rise to an uncontrived mind of enlightenment, if that being is then a bodhisattva, and that being performs the action, the non virtuous action of killing, which is said to be killing, then still that does not produce suffering but produces happiness. So then in that context, that that is not a non-virtue.
Okay? And, again, if one if one is performing a virtuous action, such as offering making offerings or or reading the scriptures with the intent, the the the motivation to deceive someone or to deceive what’s that? Mislead or deceive, then then again, that will bring result of suffering, and that is then non-virtue. And then so then that’s because of that, that the the well, Geshe-la because of because of this, then Geshe-la is always telling us to give rise to a good motivation. And because it is an in dependence on the motivation that the actions performed will turn into virtue or non virtue.
So then, Geshe-la is explaining then that as for virtuous and non virtuous actions, we we we can we are not we are not able to know what what is it that another person is actually performing if it is virtue or non virtue, because it depends on the intention or the motivation. I’m sorry. Depends on the motivation. We can we can know for ourselves about our own motivations and our own actions. We can know.
But with respect to others, we cannot know. We cannot tell. So then Geshe is giving you another illustration. Geshe-la’s own teaching of the Dharma here,. If it is done with a good, having established a good motivation to benefit us, then that teaching that he is performing now is then Dharma, proper Dharma.
And then, on the other hand, if it is done with the idea of deceiving and misleading us, then that is not And then, again, the same goes for for us here who are listening to this teaching. If if if we are listening to the teaching with the strong motivation of of understanding the teaching is and then being pulling them into practice, and then that is that is good. And then but if we are just, how do say, what’s the word for that? Just come here for the sake of a little show, a little distraction or entertainment, then then then one is not practicing any Dharma properly. So then because of that, because of what everything that was said, we can understand how how difficult it is, this this this one one subject about of of virtues, non virtues, and neutral actions.
And then, again, going on for the text, again, have we have then three different aspects or types of karma, again. And we have karma which is meritorious, karma which is or actions actions or karma. Actions which are meritorious, actions which are non meritorious, and actions which are immovable. And then so then as for meritorious actions, that’s very easy. That’s that’s virtuous actions.
As for non meritorious actions, again, that’s easy. That’s non virtuous actions. And as for immovable actions, those actions which impel one to be reborn in the higher realms, the form and the formless realms of existence. So then they they are said to be immovable actions because if one has acquired the the the particular causes to be born in a particular realm of the form of formless realms, then one will not experience any other result. You want to experience only the result of that particular cause.
So then that then to to illustrate that, Geshe-la is saying, if one is then cultivates the the concentration of the first form realm of existence, then one that attains that concentration, then that is the one place where one will be reborn and nowhere else, that’s the one experience one will have and no other experience. If one cultivates the the concentration of the second form realm, then again, that is the the one place where where one will be reborn, and that the one experience that one will experience and no no nothing else. And and again, again, for all the four form form and the four formless realms of existence. Okay? And then, moreover, we are told from all those actions, all those karmas, one should also know in detail their identities, the way to establish the results.
One should know the difference between propelling and completing actions. And one should also know the difference between karma, which is action, which is certain to produce a result or a result which are certain to be experienced and and those which are not certain not certain not certain to be experienced. And then from from those from those which are certain to be experienced, one should know those that are to be experienced within the same lifetime, which are experienced after rebirth, and those which are experienced after an indefinite number of rebirth. Then, so one should know all this in detail, but because that involves a huge amount of words, then the author is telling us that he will not elaborate anymore on them here in this text. Then Geshe-la was going through the first two.
He passed he just passed by the first two of of those, the identity of them, and the way to posit the the results. And he stopped at propelling and completing karma. So propelling karma, so you have karma that propels or action that propels into a rebirth. And then Geshe-la was then saying, so then there is the being this birth, being born as a human is due to a propelling karma. Being born as a hungry ghost is due to a propelling karma.
And then being born as in the hell realms is due to propelling karma. Okay? The being born in a certain realm is due to propelling karma. So then, we take rebirth out of actions and afflictive emotions or afflictive conceptions. So then those actions and afflictive emotions, those actions are those actions that are being referred here.
So is this is those actions that together with afflictive emotions are what is called propelling actions. So then, as for completing karma, which is called completing karma, having been propelled by a karma, by an action, to be reborn as a human being, then the amount of happiness and the amount of suffering or the types of happiness and suffering that one will experience as a human being, that is the completing karma. So then, the propelling actions which propel one to be reborn as human, then those are they they have to be they’re not just any actions. They are virtuous actions. They are the actions of having cultivated pure pure morality.
And then as for the completing actions that come after having been born as a human, then you have all sorts of actions. You have virtues, non virtues, and neutral actions. So then Geshe-la is explaining that whatever pleasure or happiness or satisfaction that we derive after completing a task or a job or whatever, that falls under the category of completing karma, completing action. And then whatever happiness and good fortune and good luck that we see others experiencing and we see that’s his good karma, we say that’s good karma. And then again, that’s completing karma, completing action.
And then again, difficulties we meet with, that we cannot complete a task, or whatever suffering we meet, or when we see somebody else experiencing a lot of suffering, and we say, oh, that’s his bad karma that he has accumulated in a past life, or something like that, and we say that, again, that’s completing karma. Did you understand? And then Geshe-la was saying, as for as for the difference between actions that will have, of of which one will have to experience its results and actions of which one will not necessarily have to experience its results. So then you have of those actions which one has already accumulated, then those actions, without having performed the proper purifications or confessions and so forth, then one will have to experience those those results. It is certain that one will have to experience either in this life, in the next life, or in a future life after an undetermined amount of rebirth.
And then as for those actions of which one is not definite, that one will experience its results, then such an action that has been performed for just maybe a moment or so, and then immediately after having performed the action, one engages in purification and confession of those deeds. So then such an action is one action that one will not definitely have to experience its results. So then as for those actions, which are said to be actions of which one will definitely have to experience its results, they are called so-called definite to experience its results. Is that exactly the case? Is that the case that one will have to definitely experience its results?
And it is not always the case, Geshe-la explains. So then there is there is some debate with respect to practicing confession and being able to completely eliminate the experience of the results of such actions. But Geshe-la is saying, definitely, if one can realize emptiness, then one can definitely get rid of these results completely. And then not not only that, if one can can then apply a very, very powerful antidote, even not having realized emptiness, but applying a very strong antidote to to those negativities, then one is able to subdue the results. So then as for the the realization of emptiness, and realizing emptiness is realizing that phenomena are not established on their own side, naturally established on their own side, which is which is a correct consciousness, opposed to the the mistaken conception of of inherent existence from its own side, which is which is then that one is a mistaken consciousness.
And then so then this this realization of emptiness, which is realizing that phenomena do not naturally exist from their own side, then it gets rid of that ignorance of self grasping, of that ignorance of grasping to to to true existence, to natural existence from its own side. And and like this, having got rid of this mistaken consciousness, then one does not accumulate any more karma. And then one that being so, then one does not accumulate any more propelling karma. So then again, it is because of that ignorance, of that of the consciousness, the mistaken consciousness of ignorance, of the ignorance of self grasping, that one goes about accumulating karma, accumulating, propelling karma and so forth. It is because we have not realized emptiness rid ourselves of that ignorance that we have, we must, and we have inevitably to accumulate karma.
So then again, it is the realization of emptiness that stops that cycle. And this and then as for as for those actions, going back to the text, as for those actions of which one is definite to experience the the results, then you have those which one will have to experience within the same lifetime, and those that one will will experience after rebirth, and those that one experience after an an indefinite number of rebirth. Okay? And then so then, again, that’s easy to understand. So then the first one of those, which is the the actions of which one will have to experience the result within the same lifetime are are those that that actions that one has performed in one life time and the results are experienced in the same life time that the actions were accumulated.
And then again, the results that one will experience in the next lifetime or in the the the next rebirth. Again, it’s this as soon as one how to say? Right after the the the life that one has accumulated the the action, then the next rebirth after that life, then that’s when experienced the results then. And then again, lastly, the other, the last one, the results which are experienced after an indefinite number of lifetimes, then have it could be any number of lifetimes after after the next after the the one after after the lifetime, which one has accumulated the the And then Geshe-la was then going on in the text, and the text is telling us that one should study and know the subject in detail. And Geshe-la is then says, the author is telling us so because it is a very important subject.
And because of that, we we should study the subject in detail. So then those the learned and wise ones should then study the texts on the treasury of knowledge and commentaries of this text by Vasubandhu. Also not only that, but also the excellent explanations, the very many excellent explanations of Vasubandhu himself, which have explained such topics in in detail. Wants to stop here today. Okay?