Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. A key distinction drives this 104-minute session: Geshe Pema Tsering separates correct aspiration — the wish for genuine qualities like liberation — from deluded aspiration rooted in self-grasping, which exaggerates the appeal of ordinary objects like cars or money. He traces the causal chain from faith through aspiration, joyous effort, concentration, and pliancy, and names three types of laziness that can break it from the outset. He insists that intellectual study alone does not embed these teachings — sustained reflection must plant them deep in the mind. He then turns to belief, defined as holding firmly to what has been directly ascertained without being argued away from it, illustrated by the example of taking refuge in the Three Jewels. The session closes with a Q&A on the challenge of aspiring toward liberation when one has no direct experience of it.
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File: 14 2006 11 16 M and MF.mp3
UUID: 899f0238-c385-46b3-a8a3-e1b10d43b1fc
Teacher: Geshe Pema Tsering
Collection: Mind & Mental Factors (Geshe Pema Tsering)
Date: 2006-11-16
Recorded at: Buddha House Adelaide
Duration: 104.2 minutes
Words: ~5,425
So is then instructing us to give us a proper motivation and with the with the intention of attaining enlightenment for the sake of for the sake of all sentient beings, then one is now going to listen to the teachings on the mental factors in order to understand them and then practice accordingly. And with this, in order to accomplish enlightenment, then one is now going to listen to the teaching. So then we we start again from the beginning first of the five object ascertaining mental factors, which is which is aspiration, just because we we we didn’t go very far into it. So so the first one of them is aspiration aspiration. According to the compendium of knowledge, then we have what is aspiration.
Aspiration is that which then wishes to be endowed with the attributes of that object of desire, which are the desired object. And it has the function of functions as as a support for effort or for joyous effort. So then, again, that’s following that quote from the Compendium of Knowledge, we have then that it is that knower, which then strives having observing the desired object, having the desired object of observation in mind and strives for it. And then Geshe-la was saying, so then that’s giving us as an example, if if then the the the desired object or the is is liberation, then that there is then that aspiration which strives for liberation, which aspires for the qualities of liberation and strives for it. And then and then again, the way in which aspiration functions as or supports then effort or joyous effort according to the Middle and the Extremes, that text called the Middle and Extremes.
And we have so then the the support and supported, and then the cause and then the effect. And Geshe-la was then explaining in the last class, he already explained that. And he said, so then the support is aspiration, the supported is effort, and then both of them have a relationship, a causal relationship. So one is the cause, the other one is the result. And then we follow from that quote from the Middle and the Extremes to another quote that comes from the extensive exposition on the Stages of the Path to Enlightenment.
And then we have the first of those sentences, which is saying that, how do you say, one will not if one does not have the power or the ability to stop that laziness which does not take any joy, has no enthusiasm for the practice of concentration, and instead takes joy in things which are discordant with the practice of concentration, then one will not even be inclined to engage in the practice of concentration from the very beginning. And then Geshe-la was then saying, so then again, if one does not, from the very beginning one must get rid of of of that laziness and which which then stops oneself from being able to to give rise to that aspiration, which wishes which then wishes to to strive for the attainment of the qualities of concentration, of the practice of concentration. And then and then again, without that proper aspiration and without having arrested that laziness, then even though we might be able to attain to that concentration one time, we won’t be able to keep it continually and then it will quickly deteriorate. So then again, Geshe-la is anticipating the text and saying again that so then one must get rid of that laziness, one must then give rise to aspiration.
And then in order to give rise to aspiration, one must have developed the faith that has conviction in the qualities of the desired object. And Geshe-la was then saying, giving a general example, and if one does not see the qualities of of a certain object, then one will not aspire for it, one will not wish to obtain it. Isn’t it? Geshe-la was saying. Then, Geshe-la answering.
So was giving another another example, if if one takes as as as an object then liberation, then if one sees without seeing the the the qualities of liberation, one will not have the any wish to obtain it, so to to be endowed with those qualities, and one will not strive for it. And I guess I was saying so then but then on the other hand, seeing those qualities, one will be able to develop, give rise to the wish to be endowed of those qualities. And then that aspiration, which is the wish to be endowed of those qualities, then will produce the effort or the joyous effort which is necessary to actually accomplish those qualities. Then through that joyous effort, one will be able to continually engage in concentrations which are necessary to attain liberation. So then again, following the text, we are told that because of those reasons, then we we have then, it is extremely important that we stop laziness from the very beginning of our practice.
So in order to be able to produce that faith, to produce that aspiration and the effort, and and everything that follows it, we must, from the very beginning, defeat that laziness. So then, Geshe-la was, again, briefly explaining that there are three different types of laziness. And then, again, in order to be able if one if one does not if one does not stop these these three different types of laziness, then, again, one will not be able to to accomplish the liberation. Overpowered by these three types of laziness, so we are overpowered by the laziness that engages in activities which are opposite to intended goal. So then, in our case, opposite to liberation, and we keep on engaging in worldly activities.
And then we are overpowered by that laziness, is not inclined, doesn’t have any inclination towards the desired goal, the intended goal, which is liberation, that does not wish to engage in the desired goal. Again, overwhelmed by the laziness, which doesn’t keep on with the practice, which turns out, even though, how to say, even though we might have started practicing, don’t keep the practice on. As soon as we meet with any difficulty, turn away from the practice. We give up the practice. And we follow on in the text, which is then telling us that in order to accomplish that, for that purpose, for that goal, which is then to give to get rid of laziness, then must, having attained that pliancy, which then produces that physical and mental, how to say, happiness and bliss.
It gives rise to that physical and mental happiness and bliss. And then day and night, having produced pliancy, and then day and night, one will won’t won’t ever be disheartened at at at the practice at practicing virtue. So then with this with this pliancy then, one can overcome overcome that that laziness. And Geshe was then saying at first, right now Geshe-la said, in the context of this this this sentence in isolation, Geshe-la was then saying, so then this pliancy has to do with the faith, which is a conviction in the qualities of of the desired goal. So then and then following following from from And then following.
So then, again, one needs in order to to overcome to overcome that that laziness, then one needs that pliancy, which produces physical and mental happiness and bliss. And then in order to produce that, then one must, how to say, be able to strive to, how to say, one must have the capability of striving, of making effort at concentration, which is the cause of that of the arising of that pliancy And then again, in the next sentence we have in order to be able to produce that, then referring to that effort strives for concentration, then in order to be able to produce that, one needs to have this continuous and fierce aspiration that that that strives for concentration. So then we it is with a fierce aspiration that one will be able to keep on the effort at concentration and then attain that And then, again, the causes of that, and then referring to the causes of that aspiration, then it seeing the qualities of concentration. By seeing the qualities of concentration, then one needs that stable faith which captivates the mind. It is one particular kind of faith.
Geshe-la also explained that faith which captivates the mind is then a mind which doesn’t think of anything else. It thinks only of the qualities here and the qualities of, in this and qualities of concentration. That is single point intent on the quality of concentration. And then, because of that, we are told as a conclusion that from the from the beginning, we must then meditate again and again on the qualities of concentration. This one.
Okay? And then we are told that these stages, this progressive sequence of practice, from faith to aspiration to effort and so forth, if one then by having practiced in this way, one if you wanna have seen seen it to be so, then one will how to say? One one will then very clearly, how to say, having very clearly ascertained these these points, one will then be able to grasp and and to get hold of this excellent or this very important points. Okay. Is it making sense?
And then the source of this explanation that was just quoted, this explanation that came from from Lama Tsongkhapa, the source of that Lama Tsongkhapa points is the same that same verse that was quoted before from the the middle and extremes, which is then, how to say, the support and the supported, the cause and the result. That same quote is is given as as the the scriptural source for this explanation that was just given now about concentration. And then as for the meaning of that verse that came from the middle and extremes, the the text called the middle and extremes, then we have an explanation again by Lama Tsongkhapa, which is saying that the support is then aspiration, which is which the support for striving. And Geshe-la then explains striving here in this context means the same as effort or joyous effort. And then the supported is striving or effort.
Then again, the cause of aspiration is that faith which has conviction in the qualities and the result of striving, of effort, is then the pliancy. Okay? Did you understand? Michel is asking if you are following. And then we have again Lama Tsongkhapa.
The author is saying that Lama Tsongkhapa has said that knowing this way, reflecting carefully in this progressive sequence of events as it is, is an extremely important point of practice. And then Geshe-la was saying, so then knowing this way of this sequence of events to be so that from faith to to aspiration, to effort, to to the to the practice itself, to the concentration and and pliancy itself, then to be so, reflecting reflecting on this sequence of events to be so, then this is very, very important. It’s a very, very important point of practice. And then, again, we have, again, determining, again, ascertaining the meaning of the previous sentence. We have, again, that another sentence, is then saying that the great trailblazers themselves, the Buddha, the Bodhisattvas, and the great masters of the past, they they say that how to say?
Ascertaining, determining this this order of events, this progressive sequence to be so, it is very important, and it does not suffice to just, how to say, to keep it at mere words. And guess what was gonna say, so then keep it at mere words and not practice it. It does not suffice. One has to keep them very deep, plant them very deep within one’s mind. And then by, how to say, carefully by careful and detailed a very detailed reflection on on this, one then gains certainty of of definite understanding of these matters and and and then can generate a genuine or an authentic experience of of of this practice.
And then then Geshe-la was then following him to the next sentence, which is, again, he’s saying to just just living at at mere mere words, and then just, again, merely studying the scriptures of the great trailblazers and and and debating on on on this on this scriptures just for the sake of of of scholarship, mere scholarship or or popularity or what have you, is not all right, we are told, that does not suffice. Then one will not attain any, how to say, certainty of about the teachings in this way. And then again, Geshe-la reaffirmed what was said previously that just leaving it in mere words and merely debating, engaging in intellectual debating for the sake of of being regarded as as a wise, knowledgeable person and so forth. That does not suffice. That is not alright.
One must plant these these these teachings, this this this sequence of events to be so very deep within one’s one’s mind. And then by by meditating a lot, by reflecting lot on this topic, and then by meditating a lot on this topic, and then one then can generate an authentic experience of of of this on these teachings, again, on the sequence of events, on on on faith, to aspiration, to effort, to the practice itself and its results, the attainment of its results. Okay? Did you understand? So then and then we we have as a conclusion concluding sentence, which is telling us then leave aside being able to produce in one’s to give rise in one’s mental continuum to the good, to that to those beneficial paths of of of the conquerors in one’s mind stream, and one won’t won’t even be able to if if not not even the mere understanding of of the of these these objects of meditation will will will, how to say, will arise in one’s mind.
This one. Okay. So then, again, we are given so then as for the if different division, If we divide if we divide aspiration, we have three different types of aspiration. And Geshe-la was then again saying, an aspiration, generally speaking, is a mind which strives for the desired object or which wishes to attain the desired object. That mind, which So then mental factor, which is then has a function of of of wishing to obtain the that object, that is this sentence here, that is the definition of the aspiration for that object, so then for a particular object.
So then in the future, now we are studying this mental factor of aspiration, so then in the future when we hear in this context, in the context of the Buddhist teachings, the word aspiration, then we can bring to mind this definition, which is that mental factor, which then wishes to to to to obtain the desired object. So then, again, if we divide aspiration, we have three types of aspiration. So then the first one is the aspiration which wishes to meet with the desired object. So then, again, Geshe-la was then giving the example of liberation. So then this is is the aspiration that wishes to to to have liberation, to attain liberation.
Then, secondly, we have the aspiration that wishes not to be separated from the desired object, and then again, so then having attained liberation, aspiration that wishes not to be separated from it. And then, thirdly, thirdly, the the aspiration which strives then strives for the desired object, again, which strives for liberation, for the attainment of liberation. And then also, as for the aspiration of striving, there are also many different kinds or types of aspiration, aspiration that strives. Then so then that that there is the aspiration that strives for a desired object. There is this aspiration that strives for a certain view, and so forth.
So then Geshe lah is saying so then he’s giving an explanation that, generally speaking, there are there are various kinds of of aspiration. And there are many types of aspiration that that come about whilst whilst the mind is being overpowered by ignorance, and then it’s it’s superimposing or exaggerating the qualities of the desired object, such as attachment and so forth. And then in this context here, we are not referring to those sorts of aspiration. We are talking about a correct correct minds that have a correct understanding of the quality correct has an apprehension of the qualities of the desired object. And then so then we’re talking about only this specific kinds or types of aspiration in this context here.
Is that is that clear? So then, again, Geshe-la was saying because I didn’t understand the particular expression that Geshe-la was using, but we we got through the meaning of it. Again, it’s so that that those minds which are overpowered by ignorance and then superimpose or exaggerate the qualities of the desired object, such as a car or money and so forth. Then those minds, they they do strive for the attainment of those desired objects, but those are not correct minds, those are deluded, mistaken minds. And so even though they might be called aspiration in that they strive for the desired objects, in this context of these teachings, they are not this aspiration that we are referring to here right now.
Yes? So then it is not that it does those minds, they do ascertain the object, but they do not have those minds do not have a knowledge of of the way that that object exists. So then, again, it’s superimposal exaggerates the qualities of the object and so forth. That’s the difference. So then again, we have, speaking, as I was saying, generally speaking, you would have a mind which then aspires for a car, for example.
So then in order to be able to aspire, to wish, to desire to attain that car, to wish to attain car, then the mind must first realize the car. So then it realizes, ascertains the car, but then it superimposes on the car, I say, good qualities, qualities that it doesn’t have. It exaggerates the qualities of the car and so forth. It says, oh, this car is very good and so forth. So then, because of that, that because it has this characteristic, then it is not the one aspiration that we are referring to here in this context.
And then on the other hand, you have the mind which strives for the attainment of the qualities of liberation. And then because liberation is a good thing in itself, it does have those good qualities that are being realized or being ascertained. So then so then that that mind which aspires to obtain that that those qualities of liberation, then that is a correct mind. It’s not it’s not mistaken. It’s not deluded.
It’s not confused. And then that that is then the aspiration that we are talking about here. So then here in this text that this distinction that Geshe-la is is giving to us now is not clearly explained, but one must understand it to be so, that there is this two distinct kinds of aspiration. So then, for that other kind of of aspiration, the one that is a mistaken sort of aspiration, confused sort of aspiration, that we all have that. There’s innumerable such aspirations, and we all we all have that.
We do not need to to meditate on on on them. We are already familiarized and habituated with this source of aspiration. It doesn’t take any effort for us to produce them. And that is because, again, this sort of confused aspirations that we have, deluded aspirations we have, the fact that we are so habituated with them and so forth is because, again, it’s because of the mind of of self-grasping that that we all have, and because of that mind, that mind is is mistaken, is an erroneous consciousness. And and out of every every other consciousness that arises in dependence on on on that mind, that is they are all mistaken.
Then, Geshe-la then explains. So then, again, it’s because of that grasping to a self, to an I, then again, how to say, until we get rid of that grasping to a self, to an I, then we won’t be able to get rid of all those other mistaken, erroneous consciousness that that that make us engage in all sorts of of misconduct and so forth. And then in order to get rid of that, one must realize emptiness, one must realize selflessness, and not only of the two types of selflessness, they are the selflessness of phenomena and the selflessness of the person, then we must realize the selflessness of the person. And then once we realize the selflessness of the person, then we understand that that consciousness grasps at an I, at a self, is an erroneous consciousness, and then we can stop that consciousness from arising, and then we’ve we’ve a correct mind instead that realizes has realized the selflessness of the person, that correct mind then from that mind that won’t arise any other in dependence on that mind that they will not arise in other mistaken consciousness. And then, again, in order to produce aspiration, then we need faith.
And then as as the same explanation that was just given for aspiration, same distinction that was just given for aspiration, and was given also for for faith. So, again, one must have one might have faith in the in the car. So in order to have faith in the car, one one see the qualities of the car. But those qualities, they are an exaggeration. They are superimposed on the car.
So then and then you have the the faith, which then which perceives the qualities of liberation, but then liberation does have qualities, is a good thing, is endowed with good qualities and so forth. So it’s that that faith which perceives the qualities of liberation is correct consciousness, and the the faith which perceives the qualities of the car is not a correct consciousness. So then, again, Geshe-la was saying with respect to all objects of knowledge, Geshe-la was saying there is this, we have this aspiration with regard to all objects that we perceive. And then to those objects that we regard as good, we have the aspiration of wishes to to obtain those objects, and then those in relation to those objects that we regard, we perceive them to be bad, then we have the the another sort of aspiration which doesn’t wish wishes to avoid them, doesn’t wish to meet with them, and so forth. So we have all sorts of aspiration, different aspirations.
Oh, yeah. I did a lot. Okay. So now Geshe-la Geshe-la has the wish to drink his tea, but now the tea already is already cold. And then we start with the second object-ascertaining mental factor, which is then belief.
And, again, as for the nature of belief, the entity of belief, we are told again, we are given another quote again from the compendium of knowledge, which is saying is asking, so what is belief? And then belief is, how to say, is that that which then holds properly. To correctly or properly holds at the ascertained object as it was ascertained. And then, how to say, it has the function of not being, how to say, led astray or led deviated from the object. Does that make sense?
Okay. So then, again, are told then, as an explanation for that quote from the Compendium of Knowledge, that belief is that knower, which then having cognized the object, and through direct cognition, have then ascertained the object and understands that it is only that which has been ascertained, and it is not anything else. It is that knower, which then holds on to the object in this way, understands that it it is just that which has been perceived and not anything else. Okay? And then and then we are told and we are explaining as for as for that function that it has of not not allowing one to be led astray or led away from one’s conviction, then we explained oneself having then ascertained, having directly ascertained the meaning or or the object, then one finds then this and and then finds this stable belief in the in the object that has been ascertained by direct perception, then how to say, another one, another person cannot able then to make one believe that the object is not as one has perceived.
Is that making sense? Okay. And then we are giving as an example then if if one then having reflected on the differences between and in the context of refuge, have been reflected on the difference between the Buddhist and non-Buddhist teachers, then how to say, if one then investigates which one is the undeceiving refuge, then one having found the Buddha, as the teacher, have found certainty that he is undeceiving, infallible refuge, and that he then revealed the teachings, which is the Buddha Dharma. So then those teachings which depend, which relied on him, and then those who then who accomplish, who practice the Dharma and accomplish the Dharma, the Sangha, they are also undeceiving and infallible objects of refuge, and then having then ascertained the qualities of all of the three objects of refuge, then developed, giving rise to a stable faith in those objects of refuge, then having found that, then other non-Buddhist practitioners or teachers and so forth won’t be able to turn one away from the three objects, from the Three Jewels of refuge. One will then have, how to say, entered, how to say, in in one will be then counted amongst the actual Buddhist practitioners and and and in dependence on that refuge, which is based on this on this ascertaining this this on this faith, which ascertains the qualities of of of the Three Jewels.
Then one, how to say, what is called white Dharma, good Dharma, virtuous Dharma will will only increase from then on. Okay? And then we are given a quote from the Bodhicaryāvatāra of Śāntideva, which is then saying that the Buddha, the Muni, has taught that the root of all of everything that is a virtue is belief. And, again, for more, root, how to say, that root at all times, then the meditations and teachings on the fruition results. And Geshe-la explains that second half of the verse, with respect to that root, which is the root of that, which is the meditations and teachings on the fruition results, as then having the conviction, having reflecting on cause and effect, and then generating that conviction, that belief that that is so that is so, that the the result, the fruition result of virtue is happiness and of of non virtue is suffering and so forth.
Divine. Okay? So we stop here today. So then we have one more teaching next week, and we will gonna have the summer break for a couple of months. And so next year, yeah, next year, we’ll start again.
Yeah. Do you have any questions? Geshe-la, that last teaching that Yeah. That that’s that’s what I said, isn’t it? So then is is meditation on this this line of verse refers to meditating on the fact that from virtue then follows happiness, and then from the result of of nonvirtue suffering and so forth, so then meditations on actions.
Actions and their results. Those meditations on actions and results subsume them, the actions and the results. So then when when when we talk about when we talk about belief, we’re talking about, like I said, we must give rise to belief in virtue, and and then so one must then go for this meditations on actions and results in order to be able to give rise to this belief, ascertain these these objects to be so. It’s your son. Right?
Yeah. Yeah. Got that. So then a mind a mind which which doesn’t which does not have an a proper understanding of of liberation of won’t have an understanding won’t have a proper understanding of its qualities and will not be able then to to give rise to faith towards liberation and won’t be able to have to aspire to give rise to aspiration towards liberation. So then, this question demands a very extensive explanation, but generally speaking, then we all wish for happiness and we do not wish for suffering, and still we experience suffering.
And then the cause, if one then, through a lot of study and analysis and investigation, a lot of reasoning, then one comes to understand that the origin of that suffering is ignorance, the mind of ignorance, and then the mind does not understand the way that phenomena exist, and then one then strives one would then look for for to be liberated from that mind, and that liberation from that erroneous mind is liberation from the suffering that ensues from that mind. So then again, Geshe-la is saying another way to briefly explain that when when we say that liberation, there are many qualities to liberation, and we must attain liberation, and we must think again in relation to our present condition, then we see how we have our minds obscured by afflictive emotions and afflictive conceptions that produce that give rise to a lot of suffering. And then we understand that we must get rid of those mistaken conceptions, those afflictive conceptions and emotions in order to to be able to clear away to clear our mind, to pacify our mind just as as if just as the clouds in the sky. So then those afflictive conceptions are like the clouds, and when one can clear away those those obscuring clouds, then one will be able to see the sun.
So in the same fashion, the the the same is with with liberation and and and afflictive emotions and thoughts. The same goes for it. So then Geshe-la is saying, it is a very difficult thing to to understand because, as you say, we do not have a realization. We don’t have a taste, an actual taste of it, but we see in the text in the text and the scriptures that we study, we we see the text talking about liberation, talking about enlightenment, and if we do such and such, and we practice like this and like that, then we’ll be able to attain it and so forth. But it is it is, again, it is very difficult to understand those things because we do not have a direct taste or experience of those things.
So we must rely we must rely on the texts and the scriptures of of beings who who who who who have had a taste, who have had an experience, who have attained to liberation, who have attained to omniscience, such as the teachings of the Buddha himself, who has attained liberation, who has attained omniscience, who has freed himself from all shortcomings and perfected all good qualities. And then he has taught many ways to attain that same goal, many different ways to attain the same goal. If you do like this and that, and like this in this way, in such way, then you will be able to attain this and that goal. He has given such explanations. And in his explanations of ordinary life and beings, must then study we must rely and study them.
So then again, we briefly, again, Geshe-la’s answer is the same. We we are giving teachings about the roots of all the sufferings, which are the three root afflictions, which are hatred, attachment, and ignorance. And then, again, the root of all afflictive emotions, of all the sufferings, then if one does not get rid oneself of them, then one won’t experience freedom. And in this way, we follow the teachings in order to be able to to rid ourselves of these afflictive emotions and perceptions. Do you get an idea?
Yeah. Yeah. Yeah. No question? So then dedicate in prayers, page twenty six.