Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. The image of a dzo’s load wrongly placed on a weaker ox anchors one of five precepts Geshe Pema Tsering unpacks in this 74-minute commentary on the Sixth Point of the Seven Point Mind Training. He begins by showing how the breadth of our motivation directly determines the scale of merit produced — vast motivation multiplies even one minute of meditation into immeasurable benefit, while narrow self-interest yields only narrow results. He then works through the precepts in sequence: not holding grudges waiting for revenge; not publicly exposing others’ faults (illustrated with stories of the masters Tilopa and Śāntideva, whose actions appeared blameworthy yet were beyond ordinary judgment); not offloading one’s burdens onto others while keeping pleasant tasks; not coveting others’ possessions through deceit; and not feigning humility for private gain. A Q&A closes with an illness analogy for generating bodhicitta with the same urgency we bring to healing our own body.
File metadata (for organising)
File: 32 2006 01 29 MT.mp3
UUID: b88f96e9-29e9-4e05-b97a-2cb3ad38e356
Teacher: Geshe Pema Tsering
Collection: Mind Training (Geshe Pema Tsering)
Date: 2006-01-29
Recorded at: Buddha House Adelaide
Duration: 74.4 minutes
Words: ~4,853
It’s okay? So so was quoting a a line of verse, which is from the the training itself. Can can you hear now? Okay. So, I was quoting a line of verse from the seven point, mind training itself.
So this line that says, we have to practice, we have to practice we have to do the two practices, both, the one at the beginning and the one at the end. So can I say that the one at the beginning is to give rise to a proper motivation? And then and then the the at the end, the practice at the end is a practice of dedication. So then if we if we do a proper dedication, then whatever afflictions we might might come about, be it anger or pride and so forth, they won’t be able to destroy the virtues that we have made, that we have created. So then, Geshe-la, I said that for Dharma practitioners, those those two practices at the beginning and at the end, they are very important.
First, if we do not give rise to a proper motivation at the beginning, then we will not will not be doing real good Dharma practice. And then later on, even if we have given rise to a good motivation, we have practiced Dharma. If we do not dedicate it properly, then our roots of virtue, the virtue that we have created will be destroyed by anger or any other non virtuous afflictive emotions that might come about. So then Geshe-la is saying, so then what is at the beginning, what is the the proper motivation that we should give rise to? So first, Geshe-la is explaining that according to the scope of our motivation, we will reap a certain amount of results of fruits.
So if our motivation is vast, then we will reap vast results. If our motivation is small, is narrow, then we will reap very small results. And the same if we if we work, for example, from a from an ordinary point of view, if we work hard, and then we will we will accomplish a lot, we will earn a lot of money and so forth. And the same goes with our motivation. And then if we work just a little bit, then we will get just a little bit of of results from our from our actions.
So then Geshe-la. So then the best motivation, the the most vast motivation of all is the motivation of enlightenment. It’s the minds that aims at bringing all sentient beings to enlightenment. And then if we if we before engaging in Dharma practice, if we give rise to the thought, may may I achieve enlightenment for the sake of all sentient beings, then that Dharma practice will will turn into the causes of achieving that enlightenment. So then, so if we, for example, engaging in Dharma practice or in any activity only for the sake of benefiting relatives or our friends or just the the few people that we like, then the result is going to be very small just in proportion to the to to our motivation.
If we think as as we usually do, as most of us usually do, if we think only of, doing engaging whatever activity we do engage only for the sake of our own happiness, then the result is going to be just that, our own happiness. So then if we meditate, if we engage in a Dharma practice practice only for for our own sake, then okay, the result is going to be very small, this in proportion, to our motivation. And again, if we meditate, if we engage in Dharma practice only for the sake of, this life, then again, we are going to we’re going to get a small results, which is going to be only for this life alone. So again, I explains that the results that we’re going to reap come in proportion, in direct proportion to the motivation, to the vastness or the narrowness of the motivation that we have, that we have given rise to. So then Geshe-la again, Geshe-la is explaining that the best motivation we can give rise to is the motivation of of bringing all sentient beings to enlightenment.
Then in order in order to what is what is that which is which is called the mind of enlightenment. So what is that mind of enlightenment? It’s the mind that that thinks that we must bring all things and beings to enlightenment in order to accomplish that, bringing all sentient beings to enlightenment, I myself must achieve enlightenment. And then because this motivation is is in relation to all sentient beings who have been very kind to us in many different ways, in various ways, then we have to repay all of them. And since So then because the the we are talking about all sentient beings, are referring to to innumerable amount of sentient beings who have been kind to us, and then we have to repay all this kindness.
And the only way we can repay all this this kindness, this innumerable amount of kindness is by achieving enlightenment. So then, Geshe-la is explaining that because we have we have given rise, because of having of having have given rise to the motivation of enlightenment for the sake of all sentient beings, then because we’re talking about an innumerable amount of sentient beings and an innumerable amount of, how to say, kindness that has to be repaid, then whatever whatever virtuous action we engage in, that’s even even the smallest virtuous action, even one minute of meditation will produce this innumerable amount of of merit. We create this innumerable amount of merit because it is in relation to this innumerable amount of sentient beings. Now if so just one minute of meditation will produce this vast amount of this vast collection of merit. Now on the other hand, if we if we are doing whatever practice we are doing for the sake of one sentient being alone, then we we may meditate for many years and we will accomplish only a small amount of of merit.
So then that’s why it is so important to give rise to the proper motivation. And then that being so we have to how to say, I’d say we have to give we have we must give rise to the motivation of of enlightenment. We must think that we before we engage in whatever activity engage in, we must think that may may achieve enlightenment for the sake of all sentient beings. And then like this, we like this, we we do Dharma practice. We do whatever practice we we are going to engage in.
So then so then with this motivation, so then this motivation giving rise to the motivation and making a proper dedication at the end, Those are very important points. And whatever practice we do, now, for example, we are going to study the seven point mind training text and whatever other practice we might do, meditation, listening to the teachings, whatever practice we might do, we we must, pay attention to these two activities at the beginning and at the end. So then that being so, we should not, how to say, think of achieving benefits only for this life alone. Because with this motivation, we are going to achieve very small results, very narrow results. So then again, with this motivation, with the proper motivation, then we having given us the proper motivation, I’m going to do this activity.
Then I’m going to listen to the teaching, then I’m going to read the scriptures and so forth. That’s how we have to do. So then, so now we start with the text. It is the auto-commentary on the seven point mind training by Geshe Chekawa. We are on the sixth point and on the topic which is called, don’t wait in ambush.
So Geshe-la is explaining the meaning, the commentary of this topic. And don’t wait in ambush refers to when someone has in the past caused us caused us harm, then we should not we usually we keep it in mind, and then we wait for an opportunity to come where we can retribute this harm. So then the text just explains that this we should abandon such attitudes. So then this Geshe-la is explaining that those are the precepts of mind training. And Geshe-la furthermore, he says that if we do not abandon this attitude that wishes to to avenge harm that was done in the past, then we will not be able to give rise to the mind of enlightenment, which is the purpose of mind training.
So then, Geshe-la says this is a this is very there is a there is a danger that, we might, out of careless, carelessness that we might, actually avenge, harm that was done in the past. When someone harms us, we might because we are not being heedful of our own thoughts, then we might keep hold a grudge and then when the opportunity comes, again, of carelessness, out of heedlessness, then we might just automatically do cause some harm. And that’s that it there is this danger that we might do that. So then the first this next topic, it’s it’s called do not do not strike at the core. And by that, what is meant is according to Geshe-la’s explanation is that, for example, we should not we should not search or look for, faults, in both, humans and nonhuman beings.
For example, we should not point out their faults or look for faults on them. And then and then again, we should not also, we should abandon, I’d say, reciting wrathful mantras or spells in order to harm or destroy non human beings. And, we should we should abandon, how do say, pointing out in public the faults of people, of of someone in front of many other people, we should not, how do say, spell out their faults or the the the the faulty morality and so forth. We should not do such things. We should abandon all such activities.
So again again, Geshe-la has explained that we should not, in front of many other people, in a place where there are many people, we should not go out telling telling all these people about the faults of someone else, the the shortcomings, the faulty character or whatever. So then Geshe-la is explaining that there is a great danger when we point out to others the fault of someone, the faults of someone, the shortcomings of someone, because in fact, we do not know what is going on inside that that person in their mind streams, in their minds. We cannot we do not really know if what they are doing is good or bad. And it might be that the person we are, how do you say, denigrating or belittling is is an ārya being, is a bodhisattva. So there might be this danger.
So because of that, we should not do such things. So then, again, Geshe-la says, he might be a Buddha, this other person might be a Buddha, and we we cannot know that. We cannot recognize such beings. So we cannot really know if what they are doing is good or bad. We we have no way to tell.
So so then Gela is giving an ex the example of of the Mahasiddha Naropa, who who was a realized Indian master. And there is a story that that tells when his heart disciple met him on the first time, Naropa was was killing fishes and eating them. And but then killing even though he was killing the fishes, he is an ārya being. He was an ārya being. So his killing was not actually bad.
And, again, another story is the story of, Śāntideva who was known in his monastery by other monks. Other monks thought that he was very lazy and stupid because all that they saw him doing was sleeping, eating, and defecating. So then because of that, both Naropa and Śāntideva were both ārya beings, real beings. So because of that, having them as their stories as examples, we understand that we cannot really tell how to say the faults of other people. We cannot really we don’t have an actual no actual means to know if they have actually incurring any faults or not.
So then the next topic is called do not put the load of a dzo on top of an ox, or to translate it into English, do not put the load of a dzo on top of an ox. So, again, Geshe-la was saying, can I briefly explain? So, which is like a male, it’s a mix of a yak and a cow, which is a very strong animal. We cannot put the load of of such a strong animal on top of an ox. And then the the commentary goes on to say that we should not by means of mischievous, I’d say, actions take the tasks and the responsibilities and the burdens that befall us and and and put them onto others and transfer them onto others out of malice.
And Geshe-la furthermore, he explains that we should not by any means take onto ourselves those tasks and responsibilities that are easy or pleasant onto ourselves. And then those that are very difficult or unpleasant and we push we push away on others. We should not do such such things. And that’s what the title of this topic refers to. So then Geshe-la is saying that there this is there’s again another another great danger because if some if something good comes our way, then we we immediately want it when we we have the thought of of I, me, myself, of benefiting only oneself, self-cherishing thought, we will want this good thing immediately for ourselves.
And this is very this is very dangerous because this this self-cherishing thought, this this thought of I, me, myself is actually it’s the actual root. It’s the actually it’s the actual origin of all our sufferings, of every suffering we have experienced up to now. Sorry. I didn’t I didn’t understand what what you’re trying to explain. So so he explained, he gave an example.
So for example, in the example, again, I was giving if if I if I myself, for example, steal something or rob something. And then because of the thoughts of this self-cherishing thought of the thought that things of only of myself and me and I only, I will not say that my robbing something out of someone is is like was actually bad. I will not say that I did such thing. I will actually blame someone else. And then so again, because of this self-cherishing thought, this me, I thought, then we will we will always try to put the blame of whatever fault we do or whatever bad thing we do onto others.
And then again, in the same vein, when someone else does something good, then we will say that we were actually the ones who did it. And if if some someone something good comes about, if some good, work comes about and we say, ah, it was me that was I did it and so forth. And, yeah, we we will there’s always this danger that we might do such things, so that’s the the I, that thought of I is not an is not an honest is not as honest entity, is not an honest being or person or or thoughts. It is actually a mistaken, looks it’s it’s a it’s a wrong, mistaken consciousness. So then the guy is saying that this I, this self-cherishing thought, we must understand that it is mistaken, a wrong consciousness.
And if we understand that, then we will understand that it is also the origin of all our sufferings. And in order to also to understand it, how it is a mistaken consciousness and how to get rid of it, then we must realize emptiness. We must understand that that I lacks inherent existence. We must see that that appearance of I is lacks inherent existence. Then Geshe-la is saying this is a this is, there is this danger because of this, eye of the self-cherishing thoughts.
There is this all these dangers. And then, it says Geshe-la also says that it is very difficult because to deal with it because there is a it’s very difficult to realize. Emptiness is very difficult to realize its lack of the fact that it lacks inherent existence. And if we don’t think over and over about the fact that it lacks inherent existence, then we would not we will never be able to understand it. So we we it’s it’s a lot of effort to understand it.
Then the next topic is called do not aim to win the race. And Geshe-la is explaining the commentary to this topic. And he Geshe-la explains all this all this all all things that we might wish for ourselves, like money and any other possession that belongs to to another, that belongs to someone else, and that we might be wishing to obtain, might desire to obtain, we might covet. And so again, explained that in order to obtain these things that belong to others, we engage in all sorts of activities. We how to say act as if we were scholars or we pretend that we are what we are not.
We engage in all sorts of deceitful means and so forth. And this this sort of behavior, we should we should abandon. Loss, loss. So again, can I explain it again, is another dangerous point, is another difficult point, because usually, what we usually do is that we usually covet the possessions of others? We usually want to get hold of all these objects and things that belong to to others.
And if we cannot abandon this attitude, then again, we cannot give rise to the proper motivation, which is the motivation of achieving enlightenment for the sake of all. So then, again, Geshe-la is elaborating on this topic. And Geshe-la is explaining that it is not alright for us to engage in such activities that aim at only at our own benefits, solely at our personal benefits and that causes harm to others, then we should not engage in such activities. And again, we should it’s not it is not alright to engage in activities that benefit only others and harm ourselves, and we should engage in such activities that benefit both ourselves and others. Those are the best activities we we are to engage in.
So then the text quotes a verse, which is very difficult for me to translate for you because very old language, but Geshe-la was explaining the meaning. And Geshe-la says, the meaning of this line of verse says that we should not think too much or give too much thought to too many activities. We should not busy ourselves with many plans and so forth. We should we should stay in a eased and relaxed fashion. And so in this way, we can we can actually actually give rise to the mind of enlightenment.
So then the next topic reads, do not use perverse means. So, again, Geshe-la explains what this topic refers to is that, for example, one of the things it refers to is that we should not in order to attain benefits or to accomplish our purpose alone, we should not how do you say? Wish for the success of someone else, we should not put ourselves below someone else, we should not pretend as we are being humble and so forth out of just wishing something that is actually only for ourselves alone. Understand? We should not we should not wish for the success of someone else and put ourselves below this person whilst we are actually wishing to attain our purpose that is only for ourselves.
Okay? So then it’s like this. So only whilst wishing to obtain something for ourselves alone, then we put ourselves below someone else and we help this person to achieve success and so forth. We pretend that we are helping them to achieve success, but what we actually want. Again, the text goes on to say that, we should not also engage in mind training only for the sake of getting rid of harmful spirits or getting cured of diseases, illnesses and so forth.
We should not engage in my training with with this attitude. So then so then Geshe-la is explaining again, we should not make offerings and engaging in Dharma practices and so forth with the motivation. Even though we are saying that it is for the benefit of someone else, inside in the depths of our hearts, we are only wishing for our own happiness and for the benefit of this life alone. And we should not, again, we should not engage in activities with this attitude. So then again, again, it is not alright for us to engage in mind training or in any other Dharma practice only with the thought of how do say, achieving our own our own welfare and our own happiness and and and abandoning, totally forsaking others.
Because if we do so, then we we will own we won’t actually be doing actual real mind training practice. We won’t be doing real Dharma practice, and we won’t accomplish any we will not accomplish the two types of mind of enlightenment. So it’s not our right to engage with such attitudes again. So then, Geshe-la is explaining the text. It says that, Dharma practice, actual Dharma practice is only the application of of antidotes to to overcome afflictive emotions and conceptions.
And Geshe-la further explained that there are there are afflicted conceptions and non-afflicted conceptions. And then at all times, we should be striving to apply the antidotes, these afflicted conceptions, and destroy them. And this is this is actually Dharma practice. And then, those, there are many non-afflicted conceptions such as the mind of enlightenment itself, and then we should strive to give rise to them. And antidotes to the afflicted conceptions are also some of them are also nonaffected conceptions, And so we should strive to overcome the afflicted conceptions all at all times applying the the antidotes, and we should try to strengthen these non afflicted conceptions.
And that is is only this is Dharma practice. So we want to stop here today. So now if you have any questions. Yes. When we were talking about what what was when we’re talking about not not not pointing out the faults of people in public, public, but it’s fine to criticize their ideas, but maybe not them.
Okay. So for example, Geshe-la says, for example, if in the case of wars, for example, wars are bad because many people are killed, many people die. So wars are bad. So if for example, if if such a being, such a person comes with the idea, oh, maybe we should engage in war, then we can say no, engaging war is bad. Then then we can say.
So then so it’s again, I explained that the the wars by themselves, are they are they are bad. They are non virtuous. So everybody knows that. We know that. So then, again, Geshe-la didn’t finish.
I didn’t go to the part where I could say that it’s hard to like them. But I said it’s hard I was explaining to him that it’s hard to to see them as Bodhisattvas. And he says, well, even though if we cannot see them as Bodhisattvas, I mean, we should try to, we definitely should try to. But even though if we cannot, then again, he said that it is still alright to say that when they express the wish to engage in war, then it’s still alright for us to say that engaging in war is bad because in wars, many people are killed. But he says further that, ultimately, in the very long run, we cannot tell if if engaging in war or not engaging in war is going to be good or bad.
Okay. Loss. Yeah. And sometimes I think it’s the best I can do. Los?
I’ll try it. I understand. I understand. Well, I guess most of us understand. Thank you.
Wow. That’s great. So then, it’s alright to to do what you do. I mean, when we have this mixed motivations and we we we we just try to be relaxed and watch them, and that’s the best we can do. That’s alright to do that.
But Geshe-la explains furthermore that because our minds, our conceptual minds, they actually never stop. So at every every tiny little moment, they’re they’re changing thoughts. Different thoughts are coming. And so different different motivations are coming. So then we should we should still, we should make effort to give rise to the motivation of doing whatever we are doing in order to achieve enlightenment for the sake of all sentient beings.
So oh, so for example, then Geshe-la was giving an example that when we when we get sick, when we when we fall ill, and we we engage in all sorts we try to do whatever we can in order to get healed as as quickly as possible. And with the same intensity, with the same attitude, we should we should we should work for the benefit of all sentient beings. You know, we should we should try to do whatever we can with that same intensity that we are trying to work for ourselves. We should do whatever we can in order to bring all sentient beings to enlightenment. We’re thinking, what can I do to bring them to enlightenment as soon as possible, as quickly as possible?
Then we’re engaging in the activities, whatever activities we want to engage in. So then, again, Geshe-la says, when we when we when we fall ill, then we immediately think, no. I must get I must get myself a doctor. I must get some medicine. And then because this disease, this illness is very bad.
And then again, with with in the same vein, we should think of saṃsāra, cyclic existence. cyclic existence is is very bad. There’s a lot of suffering involved in it. So I have to I have to do whatever I can to free all sentient beings from this suffering. I have to do whatever I can to free all sentient beings, bring all sentient beings to enlightenment.
And then thinking, giving rise to this thought, to this to this mind, to this consciousness again and again, then the more often we give rise to it, then the the more often it will come, it will reappear, it will resurge in our minds. It’ll come up in our in our minds. And then gradually, it will if we keep on practicing every day, gradually, it will it will it will come more often than other thoughts. So then, Geshe-la has given you another analogy. So for example, that we we should do we should give rise to the mind of enlightenment as often as we can.
Why? Because, for example, just like when we are learning a language, when we are learning the English language or Tibetan language or another language, at first, we cannot recognize one letter. We cannot even write it down. But after the after many years, by now, we can easily write and whatever thing that we see, we can write down quickly. You know?
It comes it comes automatically instantly without any effort. So in the same vein, if we if we have to give rise, practice the mind of enlightenment in this thought of enlightenment, and then it will come it will happen just like this. So Geshe-la says it happens like this. One last question. Yes?
Yes? So Geshe-la says that I made a mistake I’m I I confused the names. Okay? So it was It was a master Tilopa, and Naropa was his student. So when Naropa met Tilopa, was killing fishes.
And then Gela saying that those fishes were actual emanations of of Tilopa himself. So it was alright for him. So then explained that for us for us ordinary beings, we we okay. We we usually think that killing fishes is bad. But in the case of Tilopa, we cannot tell if if what he was doing is bad good or bad because we do not know if those for example, if those fishes were actual fishes or if if they were only his emanations trying to teach teach something to his students, to teach something to his student.
So Geshe-la is saying that he wouldn’t eat those those fishes unless they were his own emanations. Okay. Shall we shall we finish today here? Morning prayers.