Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. A lively exchange about whether a proficient practitioner should stop taking medicine — Geshe Pema Tsering’s verdict (“keep the Panadol; we’re not Bodhisattvas yet”) anchors this 70-minute session. He works through the fifth point of the Seven-Point Mind Training: genuine proficiency means staying mentally undisturbed when adversity strikes and welcoming hardships as fuel for bodhicitta. Two analogies sharpen the standard — a child unable to win an argument with an adult, and a trained horseman who never falls whatever the horse does. The session then opens the sixth point: the commitments of mind training. These include not relaxing one’s vows just because the mind feels trained, and the meaning of “don’t be biased” — liberation must be wished equally for enemies and evil spirits alike. A brief closing exchange reframes death as simply not breathing in again, with the real concern being the quality of one’s next rebirth.
File metadata (for organising)
File: 02 2005 04 24 MT.mp3
UUID: 77ec3e4d-bd94-47de-8b1a-5e99fe5e65bc
Teacher: Geshe Pema Tsering
Collection: Mind Training (Geshe Pema Tsering)
Date: 2005-04-24
Recorded at: Buddha House Adelaide
Duration: 70.2 minutes
Words: ~3,741
Motivation. Uh-huh. So thinking that one must achieve enlightenment for the sake of benefiting all sentient beings, then one is going to engage in the study of this mind training on the two bodhicittas in order to attain this purpose. So then now we are in the in the one of the main parts of the seven point mind training which is the fifth point, which is the measure of having gained proficiency in mind training. And of this topics in in this part of the text, we are in the one that reads, always rely on mental happiness alone.
And then Geshe-la was explaining the meaning of the text. And the text goes on to say, as it was explained before, then Geshe-la says that as was explained before in the in the main body of the text about the conventional bodhicitta and the ultimate bodhicitta and the training and how to train oneself in these two bodhicittas. Then after having gained some experience, experience after having fixed these two bodhicittas well in one’s mind stream, after having placed them firmly in one’s mind stream, then if if when when adverse conditions arise and and one can immediately apply the antidotes to these conditions, And when one’s mind is not affected in a negative way by these conditions and your mind, one’s mind keeps, remains happy and undisturbed, then this is, again, one measure of having obtained proficiency in mind training. So then, again, in what concerns the four how do you say, the the four worldly dharmas. From a worldly point of view, the four dharmas that that one wishes to obtain or to meet with.
And from, again, from a worldly point of view, the four dharmas that one does not wish to meet with, which is just another way to say the the to refer to the eight worldly dharmas. So again, which are gain, loss, pleasure, misery, praise and degradation and fame or and infamy. So then from the four, for example, from the four that one do not wish to meet with, for example, the degradation, for example, if one is being denigrated by someone else, then one usually, one does not wish to meet with this kind of experience, and one isn’t happy about it. But if one has trained well in the, then when the suffering comes, this kind this kind of experience comes, one will and one thinks of it not as something undesirable, but as something that actually helps oneself to develop this bodhicitta, to to increment this bodhicitta. Then and when instead of not wishing to meet with this experience, when it starts wishing to meet with this experience, it starts to see them as as desirable experiences, then, again, it’s another measure of having trained the mind.
And again, only this this this as having meeting with with with obstacles on on in one’s way on one’s way, like, the text refers to to precipices and abuses or or to to actual blockages in one’s way as a as a a metaphor. Metaphor. So meeting meeting with obstacles in one’s way, and then and then whatever obstacles there may be at whatever time, whenever you meet with these obstacles. If at all times, your mind is is happy with meeting these obstacles. And then one understands understanding that these these obstacles are are desirable because they help help you develop your your proficiency in mind training, the two bodhicittas, then this this is a measure of having trained the mind.
And again, another way to measure one’s proficiency is when there’s a training in the Tonglen, in giving and taking, okay? So at any time, once one meets with mental suffering or with physical suffering, then whatever suffering that may arise, and one finally, one thinks one thinks to oneself, one is thinking to oneself, admitting these sufferings, one thinks, oh, finally, I have accomplished this mind training. I have I have actually taken this suffering onto myself. And then and then one’s mind remains happy and rejoices in this in this fact. And again, this is another measure of having trained the mind well having trained well one’s mind.
So the text is in brief. In brief, whatever it is that is undesirable that might come our ways, then with without any disliking, we understand that these things are actual friends of our mind training, then this is the sign of having trained the mind. This is a measure of having trained the mind. So so then I’m say, so this is a it’s difficult. It’s a difficult practice.
So for example, when because usually when when, for example, we get sick, and then usually, we do not think that it is a a good thing. We think we think, oh, I don’t want to get sick, you know, and I’m suffering and so forth. And then I ask you, isn’t it? Isn’t it so? Isn’t it the way it comes?
So then again, say, so if we if we practice at all times, if at any time, for example, we meet a hardship or if we meet, for example, a disease, I mean, if we get if we get if we get sick, for example, and then when we get sick, we we we think we think to ourselves, oh, then my negative karma is being is being burned, being exhausted, or one thing to oneself. I’m taking I’m relieving all sentient beings from their suffering. I’m taking their suffering onto myself, and I’m, you know, I’m relieving all of them from from from their suffering and so forth. And if one can do that at all times, keep on practicing in this way, then one will be one will will gain proficiency. Eventually, one will gain proficiency in mind training.
So the guy I’m saying, so if if we if we do train our minds, then then we will gain proficiency exactly as is as is stated in the text. But then if we don’t if we do not train our minds and if if, for example, we are when we are sick, we just we we keep on thinking and wishing that we that this disease disappears or goes away, then then this is not training the mind, and one will not accomplish anything. So then so then I say, so if we if we if we train ourselves constantly, if we engage in analytical meditation constantly, and then eventually, we will gain proficiency in whatever suffering we meet with, whatever hardships we meet with, we will accept them gladly. We will be happy about them, about meeting them. And then I’m gonna say that there is no one there is no one that does not improve their training or does not gain proficiency in the training if if he if he actually trains constantly.
There’s no one that having trained will not gain proficiency in the mind training. Then only that the text says only that is is is is is a is a how would you say? So only that is So then if if if if if that’s if those signs of proficiency come about, then one has actually, how do you say, obtain a real measure of the strength of one’s antidotes. So again, I was giving an illustration, right, of what is meant by having by having gained this measure of having trained the mind. I’m gonna try to to put the example in English in a way that makes sense.
Okay? But after that, the meaning he explains the meaning directly. So so he’s saying, for example, if we take, for example, a young child. So a young child has not doesn’t have a a full developed body or experience. So when it wants to to fight, for example, to argue with with an adult, it won’t be able to do it.
But after having grown up and gain experience and so forth, then if he wants to engage in an argument, then he he will be able to actually engage in an argument, maybe even win. So the same the same goes with with having trained one’s mind. If one if one has actually gained proficiency in mind training, then whatever whatever hardships might come or or whatever the sufferings might come one’s one’s way, then one will will be able immediately to apply the antidotes. One will be able to fight them back. One one has then gained the measure, what is called the measure of having trained the mind.
Okay? So then again, it’s like like a like a young child. If it engages in an argument with with with an elder, then there’s no way that this the child can can win the argument. Right? Even though it might be able to to do some harm to cause some harm to the other.
And the same way, we as as how do say? Non experts in mind training, just like the young child. So every time we meet with hardships, every time we we meet with suffering and the mind of self-cherishing, the mind of self grasping, then we are not able to to immediately apply the antidotes or or to win over them. But still, we are able to to do some harm. So then again, the next next topic of this of this part of the text of having the measure of having gained proficiency mind training is you are proficient if you can practice even when distracted.
That’s that’s the title of the topic. And then the the the text introduces a simile, an illustration example. It says it talks about if if there is a person, a horseman, okay, who is not well trained, and then suddenly the horse starts running faster or or stops suddenly. Or there’s some some some how do you say? Some mishap.
Pardon? Yeah. Maybe the horse goes a bit wild. And then if this this horseman is not well trained, he will fall from the horse. Now if if this person has trained well and and has learned has learned his lessons on on a horse riding well, then doesn’t matter whatever the horse does, then he will not fall from the horse.
In the same in the same in the same manner, if we have trained our minds well, then whatever hardships or sufferings we meet with, we are to see them as as friends or or helpers in our mind training and then in in in training in the two bodhicittas. Yes. That’s it. So so then Having if one when one can can with one when one can at all times, at any time, train and meditate and think about the mind of enlightenment and always engage in every activity for the sake of of of, let’s say, increasing this mind of enlightenment. When when one is doing that, and and then when one one gains when one is not, how do you say, disturbed or tormented when one meets with suffering and hardships, and one uses this again as an opportunity to train the mind in the two bodhicittas.
And then then that again is is a measure of having trained the mind. And this is I gotta say, this is this is this is difficult. It’s a difficult practice So then I guess it is it is difficult, but if we train the mind, if we train ourselves, then we’ll be able to to to give rise to to it, to this mind of enlightenment. So as before, we we have never heard of of the mind of enlightenment, of this mind training on the mind of enlightenment. But now that we are listening to these teachings, we’re in the teachings, and then if we if we think over the teachings on mind training, and then we will if we if we keep on thinking over.
Okay. If we keep on thinking over, then we will how do say? We will find in the future that we have incremented, that we have more of this mind of enlightenment within ourselves. Okay? So then the text is the text is the text is quite difficult.
It’s very old. So I asked Geshe-la to explain to me in colloquial language what’s the meaning of the text is because I couldn’t decipher it. So he says again, we don’t know. We do not know the time of our death. And and we know that it might come suddenly, right, at any time.
And there is and there’s nothing we can do about it. Right? And then so so then one one one thinks, okay, though, even even if it happens that I must die, whenever whenever I must die, then how do you say? It it again isn’t going to is going to help me to increase my my training in the. It’s going to help me to increase this mind of enlightenment.
And so, again, one will not be disturbed, and one will will gladly accept one’s death. Then the text also says, if having having the signs of of a trained mind, then whatever diseases or harmful spirits or whatever harm there may be, then one will understand them to be actual helpers in our increasing the two minds of enlightenment. And then if one thinks or says that having gained this signs of this measure of having trained the mind, if one thinks or says that one does not need to train to do to engage in mind training anymore, then the text says this is this is not right. This is not so. One one has to keep on training one’s mind and and and and abandoning the objects of abandonment, those things that are to be abandoned.
Geshe-la says, until there are no more afflictions left, until there are no more objects of abandonment left, until until one reach once one reaches enlightenment, until then, one has to keep on engaging in mind training. Just because one has obtained the signs does not mean one has to stop practicing mind training. So now we finished with the part of the text that is that was talking about the measure of having obtained proficiency in mind training. And now we get into the sixth point of the text, which is of the seven points mind training, we are now in the six, which are the commitments related to mind training. So the first one, it always practice the three principal points.
So what are these three? So the first one is never contradict the commitments of mind training. That’s the first one. How to say, don’t do not behave what’s the word for that? So don’t don’t behave how do you say?
It’s wildly or or careless. It’s not careless. Reck-less. It’s it’s more than carelessness. Don’t do not engage in in in in reckless reckless behavior.
That’s the word. And and the third one, it don’t be biased. Okay? Oh, yeah. So so the first one is do not contradict the mind training commitments or precepts of mind training.
So is the text is saying, so if it’s not alright to think that because one has obtained this proficiency or the signs of proficiency in the training of the two bodhicittas, then one will not cause any more harm to other beings. And then that, for example, having taken the vow of not eating after midday, then one does eat a little bit at in the evening. And then one thinks, that is alright. You know? I have I have given rise to the mind of enlightenment.
There’s no problem. And then one causes little harms, engages in little harmful actions here and there, now and then. Then if one thinks that this is alright, this is incorrect. One one one has how to say? To to protect well one’s conduct in in relation to to cause and effect, one has to be aware of the laws of cause and effect.
And it’s not all right to do all these little things to contradict, yeah, contradict the trainings. So then, again, one should not think that because one has trained one’s mind in bodhicittas, then one does not need to guard to keep guard of of one’s vows. So whatever vows one one one has taken, whatever promises one has made, whatever commitments or precepts one has taken, be it individual liberation vows or or bodhisattva vows or or tantric precepts and commitments. Whatever there is, if one has taken them, has do one has to do one’s best to protect them. Just because one has trained the mind doesn’t mean one can disregard them.
Then Then the text finishes this first topic of, let’s say, not contradicting the commitments of the mind, the text is saying, so one has to study and reflect reflect on the three baskets of teachings, which are the teachings on the sutras, the Vinaya and Abhidharma teachings. So one has to study and reflect on them, and then one has to practice in harmony with them, with the teachings. So now we stop here today. Okay? So now if you have any questions.
Yeah. Yeah. So now in next Sunday, we keep on from this is still in the same topic, which is one has to practice at all times the three main points. And we are in the second part of this topic, which is do not behave recklessly. Isn’t it reckless?
We keep on going from this point. So now if you have any questions? Yes. It’s the third topic. I was asking.
The So there is this not being biased, do not be biased refers to not to be in favor of of one thing and against another thing. It means, how do you say, wishing to liberate all sentient beings from suffering, but not wishing to liberate evil spirits from suffering. It means it means not to not be biased. This this is to be biased. Right?
It’s wish to liberate human beings alone and not wishing to liberate evil spirits, for example. For example. But then to not be biased is is to wish to liberate all sentient beings, be them hell beings, hungry ghosts, animals, and evil spirits. So for example, if if one one one promises, right, once one one gives rise, oh, I will I will bring all sentient beings to the state of freedom from suffering. But for him, because he’s he’s my he’s my enemy.
He’s my enemy. We do that every day. There you go. Okay. Someone have?
Lewis. And don’t take the medicine. Okay. It’s like this.
If if one has actually obtained the signs of of having trained the mind, if one has actually given rise to this mind training, these these two minds of enlightenment, then when one gets sick, for example, then one will not experience that sickness as suffering. If one has actually obtained the results of this mind training, then one will take that sickness with gladly, with happiness. One will be happy about it. It was. It was.
Like like it like it is a blessing. One will not experience it as suffering. So if one has accomplished the mind training, then one does not take the medicine. One will not need to take the medicine because one not is is not experiencing suffering. Now if one now if one has not accomplished it, then one needs to take the medicine.
I agree with that. So if one has given rise to the signs of proficiency, if one has actually trained one’s mind, then one will not take the medicine. One will not wish at any time. One will not wish at all that this disease goes away or whatever. One will one will not do anything.
One will be happy. And I think the last people here who will be taking the medicine part because Because we have not So there’s like it’s like, you remember that I said that this practice is very difficult. I I said that because because of this, because the actual sign of having trained the mind is to is to gladly accept every and any suffering and do not wish them to go away. And so that’s that’s why I said it is difficult. So it’s like guys give me an example.
So for example, if if when when we burn our mouths, this burning is is suffering. Right? It’s not good. So when we eat chili, we burn our mouths. But if we when we get used to eating chili, then we’ll be happy about eating it.
If one has given rise well to to the mind of enlightenment, then one will have this experience also. So he he says that probably yeah. That’s that’s that’s that’s right. She probably had a a very good karma. She probably had a a good frame of mind that was thinking thinking in relation to the sufferings in a in a in a in a good way.
So she experienced the experienced it in in that way. Any more questions? So he says, we not throw away the Panadol. We as ordinary beings have not accomplished the mind training. We have to wait.
We have to take the Panadol. Now if when we become Bodhisattvas, and then we do not need it anymore. Bodhisattvas and Arhats, they do not need it. But we ordinary beings, we need it. So can I say so that well, there is no need there is no need for us to be afraid of death because death is just when we are breathing in and out, and then we breathe out and we don’t breathe in again?
And that’s death. It’s just simple as that. So we don’t need do not need to be afraid of it. But after having died, then one has to take a rebirth. One has to take another body.
And then then is when one has to be afraid because from there, there’s only two ways. One is the happy realms or the lower realms, and one has to be afraid of taking a lower realm. So we we finished it today. Okay.