Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. The image of lying down like a lion — on the right side, mind unstained by anger or attachment — sits at the heart of this 69-minute commentary by Geshe Pema Tsering on the seventh point of the Seven Point Mind Training. He structures the whole day as practice: rise with a commitment to abandon self-cherishing; maintain alertness throughout, investigating each action before taking it (illustrated by whether to watch a movie); and sleep in that lion concentration. The evening review follows: rejoice and dedicate merit if virtue held, confess and renew the commitment if not. A second training on bearing good and bad fortune equally extends into the eight worldly dharmas — why pride misreads success and self-pity misreads adversity. A brief Q&A closes by clarifying what genuine inner achievement actually looks like.
File metadata (for organising)
File: 35 2006 02 12 MT.mp3
UUID: 45cbcb6c-36c8-40b8-bdc4-eaa9ef9a296d
Teacher: Geshe Pema Tsering
Collection: Mind Training (Geshe Pema Tsering)
Date: 2006-02-12
Recorded at: Buddha House Adelaide
Duration: 69.4 minutes
Words: ~4,535
So now we are on the seventh point of the auto-commentary on the seven point mind training. We are on the seventh point, we are on the topic which reads, do the two activities, one at the beginning and one at the end. So because of the nature of this topic, of the subject at hand, Geshe-la is going to use the the text and the commentary itself as as a as the motivation today. So then do the two activities, one at the beginning and one at the end. So I’m going to briefly explain.
So there is one activity to be done at the beginning of the practice or the day, and there’s another activity to be done at the end of the practice or the session practice session or at the end of the day. So the one to be done at the beginning is to give rise to a proper good motivation. And the one to be done at the end is the dedication prayers and the aspiration prayers. So then the text the commentary goes on to say, so as soon as one how to say rise up in the morning out of one’s sleep, then once one makes the commitment today, I will not let myself be stained or contaminated by the self-cherishing attitude. Not only that, I will also, how to say, cherish all other sentient beings and I will not let cherishing of other sentient beings degenerate.
So it’s the first thing that one does in the morning is give rise to this motivation. So then again, I was saying that this this first line of the commentary, this is talking about giving rise to the motivation of not being contaminated by the self-cherishing attitude and thinking of cherishing other beings. Again, I was saying this is very difficult to accomplish. So because what what normally happens is that this thought of I, this this this mind that grasps at the at the eye, at me, at the self self comes without us even thinking about it, without us even putting any effort to bring it about. It comes it just comes naturally.
It comes in an uncontrived fashion. It comes about. So and and on the other hand, the the other mind, the mind that the things of cherishing others, I mean, from is very difficult to bring it about. Usually, what happened is that we we only think of ourselves of accomplishing whatever is for our own happiness by the means of all sorts various activities, engaging all sorts of activities. And then we do not we do not So then, yeah, usually, Geshe-la says that usually what happens is that we always, I’d say, under the sway of this self-cherishing attitude.
And then we only engage in activities for the sake of ourselves. And then this mind that cherishes others, how to say, is very hard to bring forth. So then, Geshe-la says, so then again, Geshe-la says that that mind that thinks of cherishing others is very difficult to bring about. It’s very give very difficult to give rise to that mind because we are not used to that. We are used only to the mind that thinks of oneself, of benefiting oneself, of one’s own happiness.
So that mind that thinks of oneself comes very easily. And that mind that that so without any hardship. Now, we don’t have to endure any hardship to bring that that mind that thinks of oneself about. Now on the other hand, that mind that thinks of cherishing others, it was very, very difficult to bring about this not not without much effort that we can generate this mind. So then then the nice thing.
So then every day, first thing in the morning, we should we should give rise to this motivation, to this mind. We should we should think now I will leave this day, the whole day for the sake of other sentient beings. I will I will engage in virtuous activities for the for the sake of other sentient beings. And like this, we should think first thing in the morning. So then and then the text calls us to after having given rise to this motivation in the morning, that we must the text tells us that we must keep throughout the whole day.
We must keep an alert mind that is aware of our behavior. And Geshe-la explains, so what is this alertness? Alertness is a mental factor that comes together also with mindfulness. So what what is this alertness doing? This alertness is is is always inquiring and investigating or analyzing one’s actions.
So what what am I doing? Is is this action beneficial or or not? What am I going to do next and so forth? It’s the mind that is always investigating, analyzing one’s behavior. So then again, Geshe-la says this also is something very difficult to accomplish because usually, do not analyze, we do not question our actions, our behaviors, we do not investigate them beforehand.
We just whatever little happiness that comes our way, we just immediately engage in it and we don’t think of if there are any of whatever shortcomings or benefits are involved in these little activities. So we just go like disregarding, completely disregarding the consequences of our actions. We just go for whatever little happiness is our way is on our way. So then again, Geshe-la is saying we should analyze beforehand whatever actions we are going engage in, whatever activity we are going to engage in and again, was giving as an example, for example, if we are going to watch a movie, then usually we do not think of what movie we are going to watch if there are any faults or whatever what benefits we can derive from this movie. But what we should do is decide beforehand.
So what movie are we going to watch? If we watch this movie, what benefits can I can oneself derive from it? Is there are there any faults involved in watching this particular movie? How is it going to influence oneself and so forth? And that’s the way be in relation to any activity we are going to engage in.
So then again, Geshe-la is saying that we do behave in such a way in relation to, I would say, whatever little pleasure or happiness comes our way, in relation to whatever it is that we are attached to, whatever object of attachment we meet with. We just made engaging in any activity in relation to it without giving any thought to the consequences. And then on the other hand, we as for objects of desire of aversion, I’m sorry, the objects of aversion, we also again, we immediately engage negativities and so forth in order to to avoid these objects of aversion without giving any thought to to to our actions and the consequence of our actions. Okay? And then the text is telling us now that when we go to bed to sleep, we should lie down in bed, how to say, within the How do I say?
Is the peak translating it literally, okay? I’m going to translate it literally, and I’m going to explain the meaning as Geshe-la explained. So it’s the name of a concentration. It’s a form of concentration, which is called the peak concentration that has the aspect of lion. So we should lie it down like this.
Geshe-la says, we should lie down on the right side. And then with this concentration, which is a concentration that how to say, is uncontaminated by or unstained by anger attachment and so forth. So then, so this the reference to the lion, which is the most powerful of the animals there are. When he lies on to sleep, when he’s asleep, he does not harm any other sentient being, any other anymore. So in this fashion, when we go to sleep, when if we go to sleep thinking of virtue, then our mind will be uncontaminated by non virtuous thoughts, by anger, attachment, and so forth.
We’ll be protected from these negativities. So then if so then this is how we should do every day, arise up rise up in the morning, give rise to the motivation and then during the day, keep an alert mind. And then at the end, go to sleep in the way it was instructed. And then if at the end of the day, we see that we have actually accomplished these things. We have engaged in virtuous deeds and we were uncontaminated or stained and we didn’t engage in any negativity, then we can be happy and rejoice.
So then and then so remembering instructions of the lamas, if we if if if we have accomplished virtue during that that day, that that day, then then we should we should rejoice. So then and then on the other hand, if how to say if we do not we’re not able to give rise to the proper motivation, if we cannot keep alertness and if we end up engaging in negativities and harming others harming oneself, and then we should think at the end of the day after analyzing our actions during the day, should think, okay, this is not good. This is not all right. And then we should generate regret for those actions. And then and then how to say, one thinks that those actions were are actually not good.
One understands them to be not good. That would be that to be not all right. And then one in front of one’s lama or in the Buddha’s and bodhisattvas, one, how to say, begs for their forgiveness. And then once makes a determination not to engage in such deeds anymore. Once make the one makes the confession confession of the negative deeds that one has engaged in and one promises, makes the commitment not to engage in these negative deeds anymore.
Loss. And then one gives rise to the mind that, again, that commitment. From now on, I will not engage in such deeds. I will not give rise to such bad thoughts and so forth. Then if we have not if we if we have not contradicted the trainings and so forth, then it means that we have we have made this precious human rebirth with with all its freedoms and opportunities meaningful, and then we can we can rejoice in on it.
And then at the end, Geshe-la says. Whatever virtue we have accumulated, then we dedicate for the sake of how to say accomplishing the mind of enlightenment within our mind streams. We think whatever virtue one has acquired, one oneself dedicates for for the arising of the mind of enlightenment within one’s continuum. And then one after having dedicated the merits, one’s merits in such fashion, makes an aspirational prayer that may all sentient beings never be separated, never be departed from the two minds of enlightenment. And then Geshe-la briefly explains the referring to the ultimate and the conventional mind of enlightenment.
Louis. So then the next training, the next advice of the seventh point is called be patient, be patient, whichever of the two occurs. So then the text goes on to say that if by if when great luck, good luck comes our way, and if for example, we something very good happens to us, or we accomplish something very great and so forth, then we should not how to say, we should not give in to pride or to attachment, and we should we should not come under this way of the eight worldly dharmas. Okay? If whatever luck, if we have quite a lot of money or or whatever it is, so we should not give in to such attitudes.
So then, again, I say, now this again, this is something very difficult. Geshe-la says this, because usually, for example, we by any chance, we earn a lot of money. One day we acquire, we get hold of a big amount of money. And then immediately we think, today, it turned out very good. I made a lot of money, I was very lucky and we rejoice, we become very happy because of that.
But we do that, the mind that is doing that is doing that under the power of attachment. That is the mind of attachment that is doing that. And on or maybe we instead we think, oh, how good was I? How, you know, I got all this money. I’m very competent and so forth.
And then, again, what is doing that is the mind of of pride, you know, of how to say, is the mind that that thinks highly of oneself. You know? And again so again, Geshe-la is making a comment on the eight Dharma. So the text says that we should not come under the sway of the eight worldly dharmas. And again, Geshe-la says that this is very difficult.
I mean, the eight worldly dharmas refers to, for example, becoming happy when we experience pleasure and becoming unhappy when we experience suffering, for example. So and then that’s very difficult because usually what what we immediately do is what we naturally do is that we we become happy when we experience pleasure, and we become unhappy when we experience pain or suffering. That’s that’s just what we usually do. Just to give an example, guys. It’s also very difficult to accomplish that.
Again and again, Geshe-la says, I’m referring to to other other two of the word dharmas. So when someone when someone praises us, and then immediately we we we how to say? Get we feel good. We like it. We are happy, you know.
And and when someone denigrates us, we feel we feel bad and sad, we dislike it. It’s immediate. It comes naturally. So then so it is difficult now, isn’t So then then Geshe-la says he was just quoting in the some of the the eight worldly dharmas and he’s saying that. So you can see then how difficult it is not not to come under this way of the eight worldly dharmas.
So then Geshe-la is saying, so now but if we meditate, if we always meditate, if we always study and investigate and analyze our actions and so forth, and then by accustoming ourselves to these meditations and teachings and teachings and teachings and teachings, then our minds will become better and better, and then we will be able to avoid the eight worldly dharmas and attachment and so forth. But it’s not without great effort, not without accustoming ourselves, but through great effort that we can accomplish that. It is very difficult to do that. So then And then also also the text is saying, the text goes on to say, if we have a great following, if we have admirers and servants and so forth, then again, we have all this very good conditions, if we are reaching so forth, and we have all the servants and followers, admirers and so forth, then we again, we get proud and we look down on all others. And and this, again, text says these minds, these attitudes, we should abandon.
So then and then if we think of ourselves, if we think highly of ourselves and then look down on others, then then we have completely closed the door to the mind of enlightenment. So then Geshe-la is saying that usually, normally what we do is, how do you say, we think if we have maybe a lot of money, we have hundreds of thousands of dollars and so forth. We think, oh, I’m great, I’m good, I’m the best and so forth. Or if we think we have a lot of knowledge, we think we know a lot of languages, and then we think highly of ourselves. And then then can I say, but in fact, there are no qualities to it because this mind that thinks of oneself has only brought us suffering?
So there is no true qualities or good qualities to this mind that thinks highly of oneself, this proud mind, this mind of pride. So if we investigate, Geshe-la said, if we investigate carefully, we will understand that. We will understand that there is no actually, there are actually no good qualities to this mind that thinks highly of oneself. So then so then so then I say, so all this wealth, whatever wealth we have, it is not reliable. We we cannot we cannot count on it.
We don’t we do not know if if out of it, is going to benefit is going to follow if harm is going to follow. We cannot how do you say? There’s no there’s no actual benefit coming out of it, lasting benefit coming out of it. So then, Geshe-la is saying, so out of attachment to this all this money or whatever possessions we have, we is very very hard for us to engage in beneficial activities to others. And it’s very easy for us to engage in negativities.
And even if we actually use this money and we we think, I’m going to watch a movie, I’m going to a show or a festival and so forth. And we all we all we’re doing that all these little things out of attachment. And so all these little actions how to say, as a collection of little negativities, many little negativities that we are accumulating. So then so then it says, can I say so if having a lot of money, then it’s it’s very difficult? Even even we think, oh, I’m going to practice Dharma.
It is very difficult for us to actually engaging in in in Dharma practice. Usually, we think of using the money only for own benefit. So then Geshe-la says that out of not being accustomed to virtue and being accustomed to non virtue, then for example, Geshe-la was giving the example of Buddha House. Now we we we just ask students to to help and and contribute with, let’s say, for example, giving money to Buddha House. And then if you give money to a Dharma center and to build a Dharma center and so forth, then all this turns out into virtue.
But then then it’s out of out of grasping to this money, we we we don’t actually do it. Now, if there is a festival or a movie or a show going on downtown, then we immediately spend the money we have to go and and see it. And Geshe-la says because we are not used to virtue. We are used to no virtue. So then he asked this this this So then again, now the text goes on to say now, you know, on the other hand, if for example, we we we lose our money and we become destitute and very poor, then we should think that nothing passes above but the sky.
So the text calls us not to give in to how to say it, a self defeating mind not to give in to thoughts of, oh, I’m very bad, I’m very poor and to the mind of self pity and so forth. One should think that this is the result of one’s karma. One day, the situation will change. You know, we cannot remain the same. In in in the whole of the of Samsāra, of cyclic existence, there are gods and their situation changes.
Even in the human realm, there are people who are poor, the people who are who are who are rich. I am just one of them. That is this is not going to to remain in this the situation is not going to remain the same. There are also beings from from the lower realms who are in worse conditions than myself than oneself. There is there are the animals and hungry ghosts and the hell realms, and they’re in worse worse conditions than oneself.
So one one should reflect, one should think about the situation in more constructive manner and not giving to, how do you say, to self pity and and and to depression and so forth. So then, Geshe-la says, so if we were born in because of us being born in cyclic existence, I mean, cyclic existence that we will once in cyclic existence, we will experience happiness and we will experience suffering. There is not one being in in within cyclic existence that experiences only happiness. There’s not one. So then so then and then we should we should we should give rise to virtue in such a situation we should give rise to how to say to practice, increase our practice of virtue.
We should thinking, again, as Geshe-la is saying, thinking such ways that there are people in worse conditions or nobody can remain happy forever or so and so forth. And and one thinks, oh, if I had if I had much money, then I would I would be very attached because I am the lowest of all. I do not look down on anyone else. You know, I have no pride and so forth. We have to think constructively over the situation when when one is experiencing.
So then the text finishes this commentary now quoting as small four line verse. It says, even though one has all the excellences of a god, body and the the the castles and all the possessions of a god or the wealth of a god, then one does not one should not give in to pride. And even though one is as destitute and poor as a as a hungry ghost, one should not give in to the self pity and depression. So then, again, I said, then all all the this the gods, the example of the gods, for example, the gods have a lot of wealth. And then just as the gods have experienced a lot of happiness, there are people in the human realm who experience a lot of happiness.
But all this happiness is not reliable. It’s not stable. We see that there are many people also who experience a lot of suffering. So so then Geshe-la explains. So the gods are beings that have experienced happiness and do not experience suffering.
And then on the other hand, how do say, the hungry ghosts are beings who experience only suffering, a lot of suffering and they do not have any any happiness, do not experience any happiness. Now human beings, human beings, on the other hand, they are they are mix of of both. They experience both happiness and suffering. So then can I say, now even though a god has a lot of experience, a lot of happiness, and has a lot of wealth, all that happiness and all that wealth is within cyclic existence? It is in the nature of suffering.
It is only the cause of more cyclic existence and the cause of only more suffering. Again, all the happiness and the suffering that we experience in the human realm, again, is is all in the nature of of within cyclic existence and in nature of suffering. And again, all the sufferings that the hungry ghost experience, again, that is within cyclic existence, and that is only the nature of suffering again. So then the because of that, because of what Geshe-la just said about this this the gods and the humans and the the hungry ghost realms of being cyclic existence and being the nature of suffering, then there is there is no no reason whatsoever why we should be proud of whatever qualities we have because it’s always in cyclic existence anyway. Only if you if you have if you are if you have attained full enlightenment, then you may or you are allowed to to think, oh, I have qualities.
You may you may be allowed to to say such such things. Or if you have accomplished the mind of enlightenment, then you can say, have this quality. Or if you have realized emptiness, you can say, I have this quality. Or if you have given rise to renunciation, then again I say, again you can say, you are allowed to say, I have this quality. But otherwise, I mean, there’s there is there is no there’s no other qualities besides those ones.
There’s nothing to say. So we we stop here today if you have any questions now. Okay. I can say it’s very difficult. If if The mind of enlightenment and realization of emptiness and so forth.
Yeah. You wouldn’t give into pride. That’s what you mean. That Okay. So then, again, I say is well, if someone has for example, if someone has given rise to them to the mind of enlightenment, if one has accomplished the mind of enlightenment, meaning one is is a bodhisattva, then one one is allowed to think, one can think, or I have qualities, and one can rejoice on these qualities.
One has accomplished such a hard task, and then one can rejoice on them. But one but pride will not be involved in such a process. There’s no pride involved in Geshe-la says, no pride comes about. So for example, Geshe-la is giving a few examples. So you you will know just the same as as you as you know that when you are hungry, you can recognize that mind that wants to get hold of food.
Right? When you are hungry You sound good. That mind that comes about, I want food. Didn’t recognize that mind. Right?
And then the same way when you see a beautiful form or shape shape or something beautiful, and then you immediately recognize the mind of attachment that attached to it. You recognize that mind. In the same way, you will recognize when that mind that thinks, oh, I must free all sentient beings from suffering in order to to do that. I must accomplish enlightenment myself. And you will recognize that mind when that mind comes about.
Okay? So then so now this example that the last example that Geshe-la was giving was about the mind of enlightenment. Now Geshe-la is giving another example. So Geshe-la is saying, for example, if if if you have a headache, right, then immediately you will think, may this I wish this headache was gone. And that’s that means that you have recognized that suffering.
You have recognized suffering. You have understood suffering. Now so that comes about naturally. Now when you reach the point when recognize that suffering, the all of cyclic existence, the happy and the and the and the suffering realms are all in the nature of suffering and that you must be free from it and that you have that wish to be free from all the suffering of cyclic existence. And then that is then you will recognize when that mind comes about, right?
You recognize that mind, and then that’s renunciation. Okay? Thank you. Yeah. That’s funny.