Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. The “sweet poison” image — afflictions like attachment feel pleasant but ultimately block any lasting happiness — gives this 71-minute commentary its most memorable passage. Geshe Pema Tsering works through three consecutive advices from Geshe Chekawa’s Seven Points of Mind Training: guarding all vows and commitments (the ten virtues, bodhisattva vows, and mind-training vows) as the foundation of happiness in this life and future lives; training in the three difficult ones — recollecting antidotes to afflictions, opposing them when they arise, and cutting their continuity by realizing their emptiness; and cultivating the three primary causes for Dharma practice: a qualified teacher, the precious human rebirth, and the inner qualities (faith, wisdom, effort, humility) and outer conditions needed to sustain practice. A Q&A period closes the session, covering how realizations deepen gradually through meditation and the distinction between analytical and placement meditation.
File metadata (for organising)
File: 36 2006 02 19 MT.mp3
UUID: 86a778be-c3aa-4f94-b9f6-02d9eac81a5e
Teacher: Geshe Pema Tsering
Collection: Mind Training (Geshe Pema Tsering)
Date: 2006-02-19
Recorded at: Buddha House Adelaide
Duration: 70.9 minutes
Words: ~4,877
So now we we give rise to proper motivation and then understanding that no sentient being wishes suffering and also sentient beings wish happiness, then not only any happiness, but also possible happiness. So then we we think, we give rise to the thought, may I attain enlightenment in order to to free all sentient beings from suffering and bring and and accomplish all their happiness. In order to do that, one must achieve enlightenment. And we’re going out with then in order to accomplish that, the enlightenment, are going to listen to the teachings of mind training, and then we are going to meditate on on these teachings. And then we do that with the thought like this.
May may I achieve enlightenment for the sake of our. So then we are okay. We are studying the seven points, a commentary of the seven points of my training by Geshe Chekawa. We are on the seventh point, which are the advice regarding advices regarding mind training. And we are on on the advice or topic, which is called guard the two at the risk of your own life.
So that’s the root verse. And then the commentary goes on to say, then the general trainings first, it refers to the general trainings to the trainings of of of general dharma, and then it talks about the the commitments that one has one has taken. And then it’s going to explain something else further, but Geshe-la just mentioned first these two sentences. So the general the the trainings regarding in relation to the the in relation to general Dharma, and Geshe-la briefly said, they they refer to the to the practice of avoiding the ten non-virtuous deeds, of living in accordance with the teachings on the ten non-virtuous deeds, and avoiding them and practicing instead the ten virtuous deeds. And then what is what is referred here as the commitments that one has taken, what’s called the commitment of the Samayas.
But then again, was explaining those refer to the vows of of monks and nuns and and bodhisattva vows, the aspiration of Bodhicitta, commitments, the the the engaging Bodhicitta commitments, Bodhicitta commitments, so forth. Okay. And then the text refers after explaining the general commitments, the commitments of general practice, and then the the trainings of general practice and then the commitments. And then he refers to the specific commitments of this Dharma and then and and its division. So the this Dharma here refers to the to this mind training teaching.
So there are there are the commitments of mind training that were explained. It was the six points of the seventh. So there are the commitment of mind training. And then but Geshe-la specifies that mind training when we talk about mind training, we are talking about training oneself in the mind of enlightenment. So mind training here is is the practice, is the constant practice.
The commitment is is the that one one commits oneself to constantly practice the mind of enlightenment, such as exchanging self and others, which is which is one mind training of the mind of enlightenment, one way to train the mind of enlightenment. And then and then Geshe-la said, it’s it’s also, how to say, training in subduing self grasping because the the text refers also to to this to the specific commitments of this dharma and to its its divisions, and Geshe-la was explaining. So one was referring to the training that deals directly with self grasping, and the other training that deals with the branches which the afflictions and force that that, how to say, following the self grasping. So and then Geshe-la will explain. The main thing is the training that deals straight with the mind of enlightenment with with with fighting this self grasping attitude, self-cherishing attitude.
Then the the the commentary concludes saying that these these two these these commitments, if one if if these commitments deteriorate, then one won’t be able to find happiness not even in this life. So if that is so, then one should should protect this commitment as well. And then again, Geshe-la briefly again went through all the commitments, referring to the practice practicing according to the teaching of the ten virtues and abandoning them and practicing the ten virtues instead. And, again, the root downfalls and the secondary downfalls of of of the Bodhisattva vows and so forth, and and the commitments of my training. So if one if one let these commitments deteriorate, then not only one will not find happiness in future lives.
Again, Geshe-la emphasized it, not only not will not find happiness in future lives, but will not find happiness living in this life. So that’s why it is, you know, Geshe-la said it is so important for us to guard this commitment as well. So then then you understand. So then this is, again, it’s a very difficult practice. We none of us wishes for suffering.
We all wish happiness. And in order to have happiness, to obtain happiness, we have to keep these vows and commitments. And this is a very difficult practice. We know and the main thing, Geshe-la was saying, one of the main things in getting the happiness we wish for is not harming other sentient beings. So that’s why we have to practice guarding these vows and commitments well.
So I think Geshe-la is saying that now we all experience this samsaric, the happiness of cyclic existence. But we do not we do not have, how to say, this everlasting happiness of of liberation and enlightenment. We do not have this stable, reliable happiness of liberation and enlightenment. What we have is this happiness which is a happiness that is mixed with suffering because we have performed in past lives. We have performed some virtuous deeds.
Now we are experiencing this happiness, but the happiness that we are experiencing now is not a reliable sort of happiness. So then if we want from now on and into our future lives, if you want to experience happiness, then what we have to do, what the text is telling us to do, is we have to keep these vows and these commitments. We have to practice according to the teachings of abandoning the ten non-virtues. We won’t harm all the sentient beings. We will abandon these ten non-virtues, and we will will avoid all these that are in relation to the root downfalls and the secondary downfalls, all the at least all the vows that we have taken.
And then like this, we can accomplish this happiness. So then we go to the next advice, which is called train in the three difficult ones. So the first one of these three is so when abandoning if we want to abandon, how do you say, the afflictive emotions, then first, it is difficult to recollect the antidotes to abandoning them. Then second, in the middle, it is difficult to oppose these afflictive emotions. And then in the end, the third one, it is difficult to cut the continuity.
So in order to make this three not difficult, we should train, how to say, we should train ourselves or we should, how to say, get ourselves used to them so that they do not they become easy. So then, Geshe-la is explaining this what are these antidotes to this afflictive emotion. So for example, in the case of attachment, it is thinking of the faults of attachment. And first, what are the antidotes? So the antidotes are those thoughts that stop this afflictive emotion.
So in the case of attachment, it’s thinking how bad attachment is, thinking of the faults of attachment, thinking how much harm it causes and others and so forth. And then in the same vein, in the same way, we think in relation to anger, again how bad anger is, what are the faults of anger and so forth. And again in relation to pride, again how bad pride is, what are the faults knowing all the faults in relation all the faults of pride and so forth, and so forth in relation to all the different emotions. That’s how we should So then Geshe-la is explaining. So what is now so we can I explain the I forgot to mention?
There are two types of So now, you know, I was explaining he just explained one type of antidote, which is which is sort of could call it like a conventional sort of antidote or or a palliative antidote. And now we’re gonna just so what is the ultimate antidote to these afflictive emotions? So the ultimate antidote to the afflictive emotions is is is knowing their lack of inherent existence. It’s knowing the the lack of inherent existence of anger, the lack of inherent existence of pride, and so forth. So then, again, so then the first the first difficult points, the first difficult one, which is to recollect the antidotes.
And again, Geshe-la explained, so then to recollect the antidotes to the sufficient is very difficult, because we usually we do not we do not know that the afflictions are empty, that they do not have inherent existence. So it’s very difficult to recollect this ultimate antidote to the afflictive emotions. Not only that, but it’s also difficult to for us to automate to to recollect this this palliative palliative antidote to the afflictive emotion. So then Geshe-la says, so not only the this ultimate antidote is very difficult to recollect the emptiness of whatever is that we are attached to or of attachment itself. But also the we do not recollect this palliative antidotes, this this temporal antidotes to the afflictive emotions.
I mean, we usually, instead of sinking of the faults of afflictive emotions, we think of the qualities of afflictive emotions. And that only helps us to get more attached to the object. So when when we we we see a car and then we immediately engage in in whatever activity, whatever work in order to to get hold of the car and we do not stop to think of the faults of the car, of the emptiness of the car, and so forth, of the attachment to the car and so forth. Okay? So then then Geshe-la is saying is giving for them.
So this is just to talk about attachment. So he was just talking about attachment. So that’s already very difficult, not to mention the other afflictions. So then again, talking about attachment attachment again, we we again, we do not think of its of its faults and the shortcomings of attachment. We only think of its qualities.
And then Gela was giving me an example. The first one, did not understand, but he gave me a second example afterwards. And he says, for for example, if we if we think of of attachment as being a poison, which is sweet. So we know we know that attachment that that attachment is sweet, but we do not know of its poisonous characteristic. Okay?
So then, can I say so then all the other afflictions are are just like this? They are they are just like this sweet poison. So we all know in relation to all the other afflictions, we all have this this which we all experience this temporal happiness, which is like the sweet aspect of this of this poisons. And we all ignore this poisons aspect of them. And in fact, what what the the afflictions ultimately bring to us is is this is this poison.
What they give to us is this poison aspect of them give to us, is that they actually block the the real reliable happiness. The happiness that we experience with them is an unreliable happiness. It’s a temporal happiness. And then and what they actually give is it is not what they actually give to us. What they actually do to us is block our our accomplishing true happiness, actual happiness, reliable, lasting happiness.
So then then all that being said, and the first the first one, which is the the first of the three difficult ones, so it is difficult to recollect the antidotes, he said. So then and then Geshe-la is saying, so again again, we we have recollect then the antidotes. And if we think of the the palliative temporal antidotes, or conventional antidotes to to the physical motions, and we have to think of all their faults. We have to think of the the results they are going to bring us, the negative results they’re going to bring us. We have to think that whatever happiness this afflicted emotions are going to bring us, are the happiness only of cyclic existence.
And most of all mostly, they are going to bring us the suffering of the three lower realms realms of existence. Suffering of the three lower realms, and they will they will not only that, but they will block they will stop any, how do you say, possibility of accomplishing lasting happiness, the happiness of liberation and enlightenment. So then, Geshe-la, saying, now we what what we have to do then is to to do a lot of analytical meditation, not only on the faults of the afflictions, but also on the qualities of the mind of enlightenment. So we do a lot of if we do a lot of analytical meditation, then we will get a very good understanding on these two topics. And then so the and then in the middle, in between in the middle, we have to it is difficult to oppose to oppose them.
So then applying the antidotes, I mean, applying the antidotes, we can we can oppose these afflictive emotions. So and he said that it’s very difficult. So Geshe-la gave again, an example, the example of the car. So if usually, we we have attachment to a car, and then we have to by sinking of the faults of the car, of the faults of being attached to the car, of its lack of any essence, of any inherent existence, and then we can eventually, can oppose this this attachment to the car. And, again, if we think in terms of of an enemy that we have, again, there are many ways we can meditate in order to oppose aversion or anger towards this enemy, and then we can think of how kind this person has been to us, how how much benefit this person has brought to us.
We can think also again of its lack of essence, of its lack of substantiality, of inherent existence. And we can think again of our own lack of of substantiality inherent existence. Okay? And then and then the last one at the end, it is very difficult. It is said, it’s very difficult.
It’s difficult to to to cut the continuity. And then Geshe-la is saying, because we do not know of their lack of inherent existence, then it is very difficult to get completely rid of this afflictive emotions. Because this is only knowing, understanding their their realizing that the their emptiness that we can get completely rid of them. So not knowing, again, knowing the last side, not knowing their lack of inherent existence, we cannot completely get rid of them. We cannot cut the continuity completely.
Okay? So then the and then the the last part of the sentence, of the Tibetan sentence is saying, so then we have to accomplish, make these three not difficult. And then Geshe-la was saying, there is no other way to make them not difficult, but through a lot of meditation, a lot of analytical meditation and so forth. It’s the only way we can turn them into something that is not difficult. We have to get used to them.
And then, yeah, Geshe-la was saying, we cannot just because they are difficult, we cannot give in to to to defeat this thoughts. We cannot before we even start making the effort, we’re gonna say, oh, they are so difficult. I’m not gonna do it. You know? And then, again, Geshe-la explained because we have been doing that.
We have been putting them aside, put these efforts aside for for many lives already. And now if again in this life, do we we leave these these practices, these trainings aside, then we will never we will never accomplish any ever lasting happiness. Okay? So then so then in the beginning, they are very difficult. These three points these three points are very difficult.
But if we do train ourselves, if we do meditate, then they will they will get easier and easier and easier with time. If we’re if if we, on the other hand, we just sit and do not do anything, then they will they will not get any any less difficult. Difficult. K? And then so then how to train how to train in these three?
So then of of the tree, Geshe-la was explaining the meaning of a word which means armor. So first, with with the armor of of of the Dharma, of the Buddha Dharma, then we think we give rise when when when when afflictive emotions arise, then first, we recollect the antidotes, then we oppose them, and then we we think, we constantly think from now on, may they not we must not let them arise in our continuum again. And we should we should think in this way. And then, again, Geshe-la was giving a very nice explanation of of this, what is this armor of the Buddhadharma. And the armor is the motivation again.
It’s a is is is thinking now I’m have to I have to stop harming other beings, you know, and then I have to I have to be able to benefit them. I have to, you know, it’s the mind of enlightenment, it’s the motivations, whatever motivations we have to give rise to before engaging in any activity. Okay? And then so now we go to the to the next advice regarding my training, which is take up take up the three primary causes. And then, again, Geshe-la was briefly explaining.
So after we have understood about the, obviously, applying the antidotes to the afflictive emotions opposing them and and and and training in how to oppose actually, recollect, oppose, and cut the continuity of the afflictions. And after we have understood that, then we if we endow ourselves endow ourselves with these three main causes, then we’ll be able to to effectively oppose them. Okay? So then the next topic is called take up the three primary causes. So then the first primary cause is to have to have met is to to to to rely on the advice on the on the instructions of a qualified lama, of a qualified teacher.
A teacher who has realization, a teacher who knows, who can discern good from bad, who has this realizations in his mind stream. So that’s the first cause. Then the second cause is that one must have the precious human rebirth, the favorable conditions of the precious human rebirth, one must have the ten the eighteen freedoms and endowments. And then how do you say? And then one can listen to the instructions, to the guidance.
We can follow the guidance of the lama and keep these instructions in mind and and and and not forget them. And then so this is the second condition. And then the third, the third cause is is that one have favorable conditions to the practice of Dharma. So that is one must have faith, one must have a certain amount of wisdom and effort and and and and humble attitude and and and food and clothing, a minimum of food and clothing shelter and friends, good company and so forth. So those are the main three causes.
And if one have these three main causes, then one they are said they are said to be the three main causes for accomplishing the Dharma. If one has these three ganasa, then accomplishing the Dharma, accomplishing the teachings that they were explained before of opposing the the afflictive emotions and so forth, then they’ll become easier. Okay? So then then, Geshe-la is explaining. So then these three main causes, they are our practice.
This this they are also what we have to practice. So, for example, the first in the first case, we have to first sentence says that we have to rely on the on the advice, on the personal instructions of of a qualified Lama. And we have to know what is qualified lama. We have to know the characteristics of a qualified lama. We have to train ourselves in understanding this.
And then the same in the in the what refers to the precious human rebirth to having faith in the Dharma, and so forth. Have to train. We have to understand these topics. We have to train ourselves in these topics. And then, again, in finding favorable conditions for practicing the Dharma, having faith, having wisdom, applying effort, obtaining the minimum food and clothing and and shelter necessary to be able to practice the Dharma.
So again, all these, we have to we have to practice. We have to put into practice. We have to obtain all these things. If we if we just if we do not make an effort to obtain these things and to engage in this in this attitude, to put these attitudes into practice, then we won’t be able to accomplish the teachings. And then and then the tax is going.
So the the second condition, which is which is, I’m say again, this is another again, we have to train ourselves in the second. So the first was in relation to the to the guru and the qualities of the guru. We have to understand the qualities of the guru. And then again, is bringing us again to the second, and we have to meditate, engage in analytical meditation that starts as in the Lamrim teaching. It starts with precious human rebirth up to meditating on on thinking about selflessness.
So we if we Geshe-la is saying, so if we engage in this analytical meditation thinking about precious human rebirth, then we will be able to give rise to these realizations in our mindstreams, And then up to and including the meditation on on selflessness, which is very difficult, but but we have to we have to to think about these these topics as they are explained. And then and then we also have to, you know, listen to the to the to the lamas guidance and instruction and and and keep them in mind. Then the this again is part of the second condition, second cause. And now the the third cause, which is a conducive favorable conditions, and then, it’s referring specifically to faith. If we do not have faith in in the teachings, then we will not be able to engage in the teachings, then we must have a certain amount of wisdom.
And to be able to understand the teachings, we must have we must apply we must have perseverance. If we do not have perseverance and if we not put effort in the teachings, we won’t be able to to get any results from it. And then and then also we have to endow ourselves with a humble attitude that is able to to bear with the hardships of the practice. We must thinking that from from beginning this time up to now, I have never made any effort in the practice of Dharma, and I have never gone undergone any small hardships for the sake of Dharma. So now that I’m experiencing just this little hardship, you know, that that just experiencing this little hardship is good, you know, for for accomplishing for accomplishing the Dharma.
And then we we endow ourselves with courage courageous attitude, you know, to be able to stand for the hardships that we are going to face while practicing. And then and then also we have to again, we have to get a hold of enough enough food. We have to get hold of enough clothing and good companions, you know, on the path and so forth. So then the text concludes this part of the commentary saying, these three these three are the main causes for accomplishing the dharma. Okay?
Then if we have this tree, if we are endowed with this tree, the lama and the inner qualities, inner attitudes necessary, and the outer attitudes, outer conditions, and so forth. If we are endowed with these three, then we must we must the text calls us to rejoice on our fortune, on our good fortune, and then to to, again, put more effort in our practice. Having rejoice, then we put more effort in our practice. Then if we do not have if we do not have all these three causes, all these three all the the three of the main causes, then we should we should think that just like like us, how do say, all of the sentient beings in the in in some in in let me see. So there there are there are limitless limitless there’s a limitless number of sentient beings within this world, within saṃsāra that do not have also do not have these these three causes that are suffering as we are suffering.
Some of them are suffering. Many of them are suffering more than what we are suffering. And then thinking in this way, and then we we generate compassion for them. Okay? We generate compassion for all the sentient beings, and then we take all their suffering onto ourselves.
Okay? Okay. Okay. So we finish here today. Now if you have any questions?
The realizations. It says, yeah, it comes in stages. It doesn’t come suddenly. Every realization will come in stages, will come will improve slowly, but not suddenly. No.
Do do you meditate a lot? If if you if you meditate a lot, then it comes in stages. Any more questions? However much you are able to to meditate. Do you meditate in the mind of enlightenment?
Do I? Yeah. Yes. So so when you when you started meditating the mind of enlightenment, how was it that it that it came that this mind of enlightenment came to your mind? And now and now when you meditate on the mind of enlightenment, how it is that it comes to your mind?
And then you’re saying that that there was probably there was an improvement on the on the meditation from the beginning up until now the difference. You can notice an improvement. Loss. Loss. I think that is only.
Loss. Loss. So it says that in the beginning, you know, you you couldn’t meditate. You couldn’t recollect this mind of and I bring it to mind for one whole day. Now now you probably it’s probably much easier to bring it many times a day.
Los. So then, again, it will become like this in stages slowly, slowly. We get it better and better and better and better. So then the guy say, this is all very difficult. It’s not difficult to accomplish these things.
And then even in this life, we do not meditate much. So it is very difficult. One more question maybe? Okay. Okay.
Okay. Loss. Then Loss. Loss. So then so then Gala was was explaining the difference between analytical meditation and placement meditation.
So if so he he understands that to sit and to think and to sit aimlessly is not efficient. It’s much better just to sit a little bit and and and actually do some give rise to some minimal thought a meaning meaningful thought. But then, eventually, we do it is good to meditate meditate for a long time if we meditate properly. Then and then and then he brought about the the subjects of of analytical meditation and placement meditation. So analytical meditation meditation and placement meditation.
Placement, I will explain. So he’s saying analytical meditation is a is a is a sort of meditation that that is is sinking of of many different aspects or reasonings in regards to one specific object. And then after having thought about this object, a certain state of mind comes about. And then when that state of mind comes about, we do placement meditation on that state of mind. We focus solely and only on that state of mind.
We concentrate all our thoughts, all our minds in that in that one object. And that’s placement meditation. It is not it is not a meditation where the mind goes around the object in many different thoughts, engaging many different thoughts and reasonings and so forth. So that is placement meditation. A sort of a concentration.
Yes. So eventually, Gela says, do have to practice this placement meditation, and and we eventually, we do have to do it for a long time. But, yeah, he understands that. Okay. Shall we finish it today?
So it is