Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. The most striking instruction in this 70-minute session is Geshe Pema Tsering’s explanation of how to treat harmful spirits: invite them to stay, pray that illness not be healed, and welcome harm as the very mechanism through which bodhicitta deepens. The commentary works through the Lojong text’s four preparations in sequence — purifying negativities via the four opponent powers (regret, resolution, virtuous action, taking refuge), with guidance on Vajrasattva mantra and confession to the Thirty-Five Buddhas; making offerings to spirits, with the counterintuitive instruction to regard harmful beings as gods, illustrated by a simile of an illiterate peasant placed on a king’s throne; and requesting dharma protectors to clear obstacles. The session then opens the next topic: inter-session practice — how to immediately transform any difficulty, from sickness to overwhelming afflictive emotions, into the meditation of taking others’ suffering onto oneself.
File metadata (for organising)
File: 23 2005 11 06 MT.mp3
UUID: f43d2fe8-e93e-4501-a554-62300d6cd7db
Teacher: Geshe Pema Tsering
Collection: Mind Training (Geshe Pema Tsering)
Date: 2005-11-06
Recorded at: Buddha House Adelaide
Duration: 69.7 minutes
Words: ~4,382
We should give rise to a proper motivation and we should think that in order to achieve enlightenment for the sake of all sentient beings. Yeah. I’m thinking for the sake of achieving enlightenment for all sentient beings, now we’re going to engage in in the study and and of this Lojong text, we’re going to practice it. And then by this, we will achieve this objective of attaining enlightenment for the sake of the happiness So then we we got in the part of the text, which is a commentary on the topic of the four applications or the four preparations, which are the supreme method. That’s the the name of the topic.
So this four, how do you say, accumulating merit, purifying negativities, making offering to spirits, and then making offering to dharma protectors. So we we already went for the first topic last Sunday, which is accumulating merits. And now we are we got we just got into the second topic of this of this four preparations, which is purifying negativities. And then the text goes on to say, so thinking one while while one is thinking to oneself that not wanting to experience suffering and then one has to abandon all the causes of suffering, which are all the negativities and so forth. Then one, in order to accomplish this, one has to engage in the four opponent how to say?
The four opponent powers or four opponent forces. And yeah. So one one thinks in this way. Also yeah. So then so the text goes on to say, so then how to say in in front of having requested the Three Jewels to be present to come in front of oneself and then in front of the Three Jewels, one perform various rituals, extensive rituals confession of moral downfalls.
And again, I was explaining the the confession to the thirty five Buddhas. There is the the Vajrasattva mantra and and other confession confession practices. So so then can I just mention through the practice of the four opponent powers, one practices these purification methods of the confession sutras and recitation of other mantras and so forth? So then, guys, so in order to purify negativities, when we’re talking about negativities, we’re talking about purifying the results of negative actions that we have performed in the past. So in order to purify that, we have to apply the four opponent powers.
And by applying them them properly, we can actually, how do you say, avoid experiencing the the the results of those negative deeds. But then on the other hand, what how do you say? In order to to totally eradicate all negativities, Geshe-la is explaining, and one how do say? One has to have the realization that has the mind that realizes emptiness, the mind that apprehends the emptiness of, how to say, of an inherent inherent existence self. So this this is self grasping is is the actual root of all afflictive emotions that leads to all these negativities.
So one, ultimately speaking, one has to realize this this selflessness of of the person in order to be able to eradicate suffering all these negativities from the root. So then the Geshe-la explained what are what are these these these four opponent powers, these four opponent forces. So the first the first one, which is the the power the power of regret.
So it’s just, again, I say, has to remember oneself or have to remember all the negativities that one has done in the past. And then one having remembered all these negativities, one has to regret them wholeheartedly regret these negativities. Then one has by the power of resolution, how do say, promises or resolves or determines to oneself that one will not engage in these negativities ever again from now onwards to the day one die. Then Then then one then one, how to say, having determined that one will not engage in the future in this in this negativities, having determined that, then one engages in in the, how do say, virtuous activities such as reading the sutras or reading the confession sutras or or reciting the hundred-syllable mantra or doing prostrations to the Buddhas and so forth. And then one takes lastly, one takes the power of the basis, which is taking refuge and generating bodhicitta.
So these are the four opponent powers that are used in order to purify all these negative deeds that one has engaged in and not and not experience the the suffering results. So then now we so we finished this the fourth application or the fourth — sorry, the second application or the second preparation. Now we we get into the third one, which is making offering to spirits. So this this is spirits. They are generally speaking, they are they are all those beings who causes harm.
Okay? They’re referring is refers to all those beings that causes harm. So the text says, we should offer offer them which are is a Tibetan word which is which is offering cakes. Yeah. The cakes especially made for to offer to the spirits.
Then it says furthermore that those who are capable, who have who have the the the proper appropriate disposition of mind, they should do as follows as as the text mentions there that they should invite all these harmful spirits to come in front of oneself and then think of them, how to say, not as as harmful spirits or demons or or and so forth, but think of them of as as as gods. And again, I explained this is this is what the text says. And then I explained how is it what what does it mean to think of them as as gods? It means to think of them as actually being beneficial to us and not being being being harmful. So then the text goes on the text goes on to say, so how is it that they are they are gods to us?
It’s it’s a very beautiful it’s a very beautiful text. Then it says, one one is actually talking to these spirits and one is saying to them, you, how to say, have established me on the mind of enlightenment. You have made it possible for me to meditate on the mind of enlightenment as as Geshe-la explained. So as you harm me, you give me the opportunity to practice the mind of enlightenment. And then you have made possible for me to accomplish my own happiness and to clear away my my suffering.
You have helped me. You have helped me to accomplish these these things. So and this is indeed a great kindness of yours. So this is like what what one is thinking or or saying to the spirits that are in front of oneself. So then the text refers you to the two bodhicittas.
So the text is you help me to you you establish me in the two bodhicittas, in the two minds of enlightenment. And then I was explaining these two minds of enlightenment are the relative and the absolute, the ultimate mind of enlightenment. So the relative mind of an an example of how they help oneself to to to accomplish the relative mind of enlightenment is that when when they when they cause one one self harm, and one is experiencing the suffering, then one immediately thinks meditation on on taking on the basis of that suffering that one has experienced when takes on the suffering of all other sentient beings. And then thinking in this manner, one is relieving all other sentient beings’ suffering and is accomplishing all their happiness. So this is the the relative meditation on the mind of enlightenment.
And then the ultimate mind of enlightenment is the is the the mind that realizes emptiness, that directly realizes emptiness. And then while one is experiencing but one is experiencing being harmed by by these spirits or or the harm itself and or oneself, one meditates on the on the emptiness, on the lack of inherent existence of of all these of the spirits, of the harm, of of oneself, and so forth. And then one accomplishes one is able to accomplish also the ultimate mind of enlightenment. So then the text goes on to say, so then the next sentence, the text says, what I can accomplish, I’m able to accomplish my happiness, and I’m able to I’m able to clear away you help me to accomplish my happiness, and you help me to clear away all the suffering, and that is a great kindness. Then, again, I say, if one can meditate on the two bodhicittas, while one is being harmed by the spirits and so forth, if one can accomplish the two bodhicittas, then one can accomplish enlightenment itself.
And if one has accomplished enlightenment, one has in fact, how to say, accomplished all, how to say, the best, the highest happiness possible. And one has indeed by the practice of the perfection and so forth, one has cleared away all suffering not only of oneself, but of all other essential beings as well. And then if if this has resulted from from the harm that those spirits were causing causing oneself, then this is indeed a great kindness that they are showing us, that they are giving to us. And still, and the text goes on to say, and also, if when one is is is sick. Right?
So one prays one prays that may may the suffering of all sentient beings ripen upon may may I be able to take as as the sickness on this sickness that I’m experiencing, on this illness that I’m experiencing may I be able to take the the the the sufferings of all sentient beings and then release them from suffering. One one praise in this manner. And then Geshe-la explained that the text here, refers to the word Nippa, which refers to illness or sickness. But then, again, Geshe-la explained we’re not talking about only illness and and and and sicknesses. We’re talking about any kind of suffering.
So every every time you one self experience suffering, and one thinks of thinks of that that this suffering may may be I’d say, on this suffering may may may may the sufferings of all sentient beings ripen on this suffering. And then one can, in this way, free all sentient beings from their sufferings. Then one furthermore, one one requests, again, may may you please, the spirits or the disease or the spirits or whatever it is, may you please not go away to someone else. Please stay with stay close to me. Stay in my body or close to my body for a very long time.
May this this illness not be healed and may may experience this this illness for for a very long time on requests on things in this way. It’s a very beautiful thing. Yeah. So then the tax goes on to say that giving away one’s mental happiness and physical comforts, how to say applies efforts in in stopping or, how to say, abandoning all fear and hope. So again, I’ll explain what what does that mean?
It means one stops one oneself from wishing from from fearing the results of the disease from fearing suffering. And one stops oneself from wishing to be healed, to be cured, or one stops oneself from from from wishing to experience happiness and so forth. So in this way, one can and one one, as I puts effort in take upon oneself, training one one’s mind and take upon oneself the suffering of all sentient beings constantly. And then when things from the depths of one heart of one’s heart, one will how to say? When we’ll not should not feel unfortunate about being ill or sick, and will not give rise to thoughts that think the thing think of this illness or this disease as something bad, and one will not let oneself get depressed or down because of this.
One instead will should develop a liking for this condition, you know, and and and think of of the positive, I’d say, the positive effects and positive things related to it. Then the text goes on to say that if if if somebody is not able to meditate in this manner, okay, the manner that was just explained, then one should steadily meditate on loving kindness and compassion. Loving kindness being the wish to how to say, wishing all beings to have happiness in this causes and compassion, wishing all beings to be free from suffering in this causes. Then while one is meditating, while one is is fixed intent on loving kindness and compassion, then one says, one actually says to those spirits or one prays or requests to those spirits. One says, by by harming myself while I’m trying to accomplish the welfare of of all sentient beings, then you will end up being reborn in hell in a future life.
You will you will end up being reborn in the hell realms in the future life. When it’s telling when it’s telling this to to to these spirits. And then if you if you allow me to how to say? If you leave me if you leave me alone to practice and do not cause me any harm, then I will give you material things or I will give you offerings or these tormas, these offering cakes. I will give you this this offerings and so forth.
So you you you can leave me to practice the Dharma here alone. And and like this, one how to say? Speaking speaking this way, one is speaking truthfully, and one is how to say? Speaking truthfully in this manner, one one has the power of truth on of one’s one’s side to to be able to accomplish this prayer. Okay.
So this is a so the text the text was the text was quoting a saying, it’s like a Tibetan saying, which was was a bit difficult for me to to to translate literally, but again, I was explaining to me. So this mind that that thinks of this this harmful beings as gods. Right? So the text is going to explain how how does it work. Right?
So and then the text says, so it’s like it is like a person with with with no education. Education. How do say? So it’s like an ignorant person. If you put this ignorant person on the throne of a king, on the seed of a king, he will not stay.
Right? Because he doesn’t think he thinks that he’s not able to do the the job or his for whatever reasons, he will not stay in the throne and he will leave. And then the same goes with with this with this spirits, this harmful spirits. When if one says you are you are like gods to me, they will in a sense say, then they will leave. They will go away, and they won’t stay because they are not like that anyway.
So that’s the that’s the meaning of the saying. So this is another way to meditate, to reflect upon this harmful beings. So you think of them, you tell them, oh, you are like gods to me, and then they will end up leaving. This one. This one.
So then we finished then with third, how do say, application or preparation? And then we are getting to the fourth one. And the fourth one is making offerings to dharma protectors, requesting them to pacify adverse circumstances. So Geshe-la explained it. So it’s just like it’s just like one one one will be praying to these dharma protectors to clear away all obstacles, be them harmful spirits or or diseases or whatever difficult conditions we may find in our lives.
So we we make offerings to them, and we pray to them, please, while I’m practicing the Dharma, you know, trying to accomplish the Dharma. Then please clear away. Take take away from, how to say, clear away all the all these difficulties or ob obstructions that might come in my way. So like this, the text says, then one is, again, one is one is one is praying, one is praying to these. Right?
So one prays how how does one pray? One pray when one first reminds this Dharma protectors of of the vows they have taken. So tell them, please remember the vows you have taken in front of the Buddhas and Bodhisattvas. And then how do you say it? Yeah.
So one says this. And then can I say, what what is it? What what are those vows? These Dharma protectors, they have vowed in front of the Buddhas and bodhisattvas that they would take care of of Dharma practitioners, that they would, how to say, clear away all difficulties they might find that might be an impediment to the accomplishment of the Dharma practice, that they would protect the Dharma teachings. Yeah.
And and so forth. So when when one asks them to remember these vows that they have done, and then please protect me, clear away, clear away all the difficulties that I might find in my Dharma practice and so forth. So then one prays like this to these deities, to these Dharma protectors and then asking them to remember the vows they have made and then one makes offerings to them. Then the text goes on to say that like this, one, how to say, makes offerings and requests to the deities and to the lamas. Then one purifies negativities.
One makes offerings to this harmful spirits. And again, one makes offerings to the Dharma protectors. Then these four Dharma practices, four preparations, these four applications, one should put efforts in training in these four activities. Right? And then the the first one, again, I briefly explain.
So this is this are the four applications, accumulating merit, purifying negativities, making offerings to spirits, and making offerings to the Dharma protectors. Right? So then the the first one, which says making making offerings to deities and and the lamas, it’s like making offerings to the the different Buddhas and and and to the lamas making pujas, making, I’d say, offerings. What I call it offerings. So then so then this so this this finalizes the the teaching.
This is the end of the teaching on the on how to take the difficult conditions onto the path by the practice of the four applications. Right. So now we enter into another topic, which is how to practice during the breaks, in between meditation sessions, right? So I was explaining. So this all these reflections, all these meditation on the mind of enlightenment, we were doing, we’re doing what is called a meditation session.
And now the text is going to explain. So after we finish a meditation session, and we before we begin another one, how should we proceed? Then the text goes on. It’s it’s the next, how do say, roots line of the of the Seven Point Mind Training, which is so in between is let’s say, when meeting with difficult conditions, immediately bring to meditation, whatever it is that you that one meets with is to yeah.
That’s that’s the topic. So then so then yeah. So then immediately join whatever you meet with with meditation. So then Geshe-la, I mean the text goes on to say that if suddenly any difficult conditions come about come about our way, then we should we should constantly we should again and again, turn our minds to the mind of enlightenment. Practice meditate on the mind of enlightenment in relation to those conditions, loss.
So yes, one will take all this sudden, I’d say, difficult circumstances and how to say, apply meditation on bodhicitta and so forth. So when encountering leprosy, the text says leprosy or and then the text mentions another disease here that I don’t know the translation for the word, but it’s wounds or being beaten by sticks or stones or or struck with swords or being robbed and deprived of one’s wealth. How to say, whatever harm, whatever difficult conditions it may be. So not having gathered all the good conditions or the proper conditions not being present, then all this non human non human beings, non human harmful spirits and all this very difficult unbearable suffering. If any of these any of these things that might come about, then one thinks. So then one thinks all this sufferings that might come about.
So all this sufferings and and one thinks that in all realms, in all worldly realms, realms, realms, realms, realms. Yeah. In all worldly realms, you have so much of all these sufferings. You have, like, like a limitless amount of all these sufferings, all these difficult experiences. Then like this, thinking like this, one generates compassion into oneself.
Then one thinks that of all all these one thinks of taking all this, gathering all this suffering together and and how to say, and placing it upon that suffering that one is experiencing. And so then one suffering, doing doing like this, doing like this, and one suffering will will increase. This is is just a one suffering will increase to the point that one’s heart will split open, will break apart. Then thinking in this way, right, while one is thinking in this manner, then having thought like this, then one one will will think all these these harmful beings, how to say, they are more kind, they are more kind than my own lama, my own teacher because they they help me to to, I’d say, give rise to the mind of enlightenment and to practice patience and so forth.
So one thinks of them as more kind or more kind Then again, when when one sees somebody else experiencing suffering or or having having to experience suffer suffering, then one again, one thinks, one thinks, oh please may the suffering that this other person is experiencing somehow come onto me, onto oneself. And then again, by the force of attachment or hatred and when an afflictive emotion or an afflicted mind, a very strong afflicted mind, which is truly unbearable affliction of one’s mind comes about if if it arises in oneself, then again, once one one one thinks just like before that all other sentient beings experience this suffering also. And then may we may may I be able to to take this suffering, this this mental suffering, this afflictive emotions onto myself at that moment. Acting and thinking in this manner, then one will again think may the suffering may all of the sentient beings be free from the suffering, from the causes of suffering, from the results of suffering, and may they be endowed with all happiness and bliss. One thinks in this way.
So then thinking in this way, Okay. So then when when this difficult conditions come about and one when this thinking of when it’s meditating on on on mind of enlightenment and so forth, then one has to, how to say, arrest, stop any hopes or fears of wishing oneself to be to be free from any the harmful condition one is experiencing or or fear of experiencing more harm and so forth. Because if one still has any fears and hopes, then one will not be be actually able to take this difficult conditions, difficult circumstances as the path as a means for practicing meditating on and so forth. So and then the the text goes on to say that, lastly, or ultimately, then this this fear and hope how to say, being delivered from fear and hope, ultimately, it’s like a is like a is like the meditations and teachings and teachings and teachings and teachings.
It’s like the the trainings that talk about both one’s enemy and one’s dear ones. So ultimately, the text is saying that ultimately, this meditation on hope and fear can be stopped if one has accomplished the trainings related to the enemies and the dear ones. And then the the enemies is this is the self-cherishing thought or the self grasping. They are the enemies. And the dear ones is meditating on the dear ones is meditating on those harmful beings as as dear ones.
If one can accomplish this meditation, then one if one can arrest or give an end, put an end to to the self-cherishing attitude and self grasping, then one will be able to to to, how do you say, stop and arrest all fear and hope. Los. So this was said by Geshe Langri Tangpa, which is a famous Kadampa Geshe. So then yeah. Yeah.
So now we finish here today. This is the the end of this topic. And then next Sunday, we we we start on next topic, which how to condense the practice. The essence of the instructions, which is how to apply the five forces.
Yeah. The essence for the essence of the instructions, which is how to apply the five forces. So now if you if you have any questions. You read this story? Yeah.
Los, you want to know if it is true? Yeah. Yeah. It happens like this. Okay.
Okay. So I think I’m say, yeah. It happens more or less like this. I mean, if if you if you if you don’t if you practice if you engage in negativities and if you don’t practice any morality and you don’t meditate on on on emptiness and so forth, then you end up you might might as well just end up being reborn as as an animal. But if you if you if you if you practice morality and you meditate and and avoid any negativities, and then again, you will be reborn as a human being.
Pinocchio. Okay. Anyone else? No? Shall we finish with the the prayers?
Here, you lead, please.