Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. The story of a dog’s tooth mistaken for a Buddha relic anchors this session’s central argument: blessings depend entirely on the student’s faith, not the teacher’s qualities. In this 82-minute session, Geshe Pema Tsering works through two consecutive pieces of advice from Geshe Chekawa’s Seven Point Mind Training autocommentary. The first — “cultivate the three without deterioration” — covers faith in one’s lama, illustrated with tales of Atisha and Serlingpa and Milarepa and Marpa, alongside joy in practice and a careful distinction between shame and embarrassment as antidotes to subtle faults. The second advice, “make the three inseparable,” moves into body, speech, and mind aligned with virtue, the two minds of enlightenment, and self-cherishing as the root of suffering. A Q&A closes with Geshe-la reflecting candidly on what it means to have a lama outside a monastic setting.
File metadata (for organising)
File: 38 2006 02 26 MT.mp3
UUID: 5b00d24f-9c4f-4bcd-bdef-24d634cfefac
Teacher: Geshe Pema Tsering
Collection: Mind Training (Geshe Pema Tsering)
Date: 2006-02-26
Recorded at: Buddha House Adelaide
Duration: 81.9 minutes
Words: ~5,369
Motivation. Then the motivation is in order that to bring all sentient beings to enlightenment, to benefit them, one must practice the mind training. Then in order to be able to practice the mind training, to accomplish this purpose, now we are going to to we have we have to get to we have to learn about mind training. We have to study mind training. So then we are we are studying again the the autocommentary of the seven point mind training by Geshe Chekawa.
We are on the seventh and last point which has many topics to it. This this seventh point is called the advices of mind training. Of these advices we are on advice number eight, which is called cultivate the three without deterioration. Okay? So and and then the three which are being referred to are: first, faith and respect for one’s lama.
Secondly, is how do you say? Joy in in in mind training. And the third is, how do you say, conscientiousness, being conscientious about one’s practice of mind training. So then for the first the first one that was referred, faith and respect for one’s Lama. So this one is again, I explains that all the the qualities, all the good qualities of the Mahāyāna teachings come in dependence on the student’s faith and respect on one’s for one’s lama, for one’s teacher, guru.
So that’s that being so, then we should we should we should, how do say, preserve this this faith and respect for our teacher, for our lama without letting it deteriorate. Okay? So then Geshe-la is explaining one compounded word in Tibetan, which which in English, it comes as the full two words. So it’s just explaining two different syllables that are translated as faith and respect. So we’re saying that if we have faith and respect for one’s lama, then all these qualities, good qualities of the of the I mean, we will be able to accomplish all these qualities of the Mahāyāna path and so forth.
If we do not have it, we won’t be able to accomplish that. So we should we should regarding perceiving our lama as as one, as being Buddha, then an enlightened being himself, then we should, how do you say, have faith and respect for for the Lama. I’m sorry. So then, again, he was explaining that in regards to faith and respect for one’s Lama, again, he was saying that it is not in dependence on the qualities of of our Lama. If if our Lama has great qualities, then we will get blessings or great blessings.
Or if our Lama has small qualities, then we’ll get small blessings. It doesn’t work this way. And I just explained that it is in dependence on how much faith and respect we have for our Lama’s that we are going to acquire obtain good qualities. And can I just give you as an example the story of Buddha Śākyamūni’s brother? If I recall it right, his name was Devadatta.
And Geshe-la explained that because Devadatta did even though Devadatta was always has it near close close by Buddha Śākyamūni himself every day and going wherever Buddha Śākyamūni was going because he didn’t have any faith and respect for Buddha Śākyamūni himself. He didn’t obtain any good qualities. Devadatta didn’t obtain any good qualities. So then, Geshe-la is giving another example, another illustration, which is the story of relationship between Serlingpa and and his one of his main disciples, which was Atisha, who was a great lama. So Geshe-la explained that Serlingpa, he was So he was he was he was an adept of one of the lowest lower philosophical Buddhist schools.
So that is to say that he didn’t have the right view of emptiness. So that is to say that also he didn’t have complete or or a full realization of emptiness. And on the other hand, Atisha, who was his disciple, he was he was an adept of Mādhyamika philosophical school, so he had the correct view of emptiness. But even though even though Serlingpa himself, Serlingpa himself did not have this correct view of emptiness. It was in dependence on on on on his devotion and his respect, his service to Lama Serlingpa that Atisha developed great qualities such as the mind of enlightenment itself.
Okay? So, Geshe-la mentions there are many stories like this. Another one that Gela briefly mentions is the the the story of Jetsün Milarepa and Marpa Lotsawa, Marpa the translator. And then Geshe-la is explaining that Marpa, the translator himself, he did not get enlightened in that life, but in dependence on his faith and respect for Marpa the translator, Milarepa got enlightened in that life. So Gela is quoting a verse, And well, it’s a bit difficult for me to translate the verse itself, but he explained the meaning of the verse.
So the verse just says that the verse is saying that it is not on the it is not on reliance of on the qualities of the Lama that greater or small blessings will follow, but is in reliance on one’s faith and respect for the lama that the blessings that that that that’s a blessings will follow. And then, Geshe-la tells another story to illustrate this point. It’s, again, it’s a it’s a very popular tale. There is a there was this Tibetan woman who had a son who went to India. And then this woman, she told her son, no.
You’re going to India. The Buddha is there in India. So please bring bring, how do you say, some some relic or something for me to worship. And then her son went to India, and he himself did not have much faith on for the Buddha on the Buddha. So he he didn’t meet the Buddha or anything.
On the way back, he he remember remember his mother’s request, and he took hold of a of a dog’s tooth. Okay? And he carried it over to Tibet and gave it to his mother and told and told his mother that that was one of Buddha’s one of Buddha’s teeth. And then his mother, because she had great faith in the Buddha, she she she she put it on the altar and and worshiped it and paid respects to it, made offerings, and so forth. And she benefited out of it while her son while her son didn’t benefit at all.
So then, Geshe-la says again, the saying about having faith and respect for one’s lama that if one has faith and respect for one’s lama, then whatever whatever one’s lama teaches to to oneself, then one will be able to to bring those teachings to fruition. One will be able to experience those teachings. But if one does not have respect or or faith, then one will not be able one will not be able to to bring these teachings to fruition. One will not be able to experience them. So then Gela is saying, furthermore, that we should not then, how do say, overemphasize the qualities of the Lama.
We have to how do say? We have to understand that it depends on on our attitude towards the Lama. And then again, was giving again another illustration. For example, the Dalai Lama himself, there is he is the one with most and the best qualities in the whole world. And and there are those people who have faith for the Dalai Lama and on the Dalai Lama.
How do say on the Dalai Lama or in the Dalai Lama? In. In. Okay. There are those who have faith in the Dalai Lama, and there are those who do not have faith and respect for him, like, for example, some some Chinese officials.
And what I’m saying? So those those who have faith faith in him, they will benefit, and those who do not have faith in him will they they are incurring a mistake. Oh, I think that they’re using it. That that that being so, then we we can understand how important it is to have faith and respect. So then can I say that the text goes on to say that we should at all times, we should perceive our lama as being an enlightened being, as being a Buddha?
Excuse me. Then k. We should perceive our our our Lama as being a Buddha or as being the Buddha himself. And then even though even though our lama is not enlightened, even though he he is an ordinary person, if we if we if we regard him as a Buddha, then all his teachings are the teachings of the Buddha, what of what what the Buddha has said. And then we are going to, how to say, benefit just as if he was actually the Buddha.
No matter if if we can see the Buddha or not, if the Buddha is there or not, how far or close we are, if we regard him as the Buddha, then we are going to benefit as if he was there. And then the text goes on to say to comment on the next of the three, which is cultivating joy for one’s mind training. And then the text says mentions that mind training is the very essence of the Mahāyāna vehicle. It it’s they are the the causes and the seeds of enlightenment itself. And for that reason, we should thinking like this, we should how do say?
We should practice mind training and and rejoice, cultivate joy on our practice cultivate joy on our studying, practicing my training. Then no worries. Then Geshe-la explains that if we do not have joy, if we’re not if we’re not if we do not like if we do not like mind training, if we do not enjoy it, then we won’t be able to practice in the first place. And then not being able to practice, we won’t be able to develop good qualities. The good qualities that come from practicing mind training mind training.
On the other hand, if we do if we do cultivate a liking for it, if we do have joy on it, if we do understand its benefits and so forth, then we we will practice, and then we will be able to, how do say, bring these qualities good qualities forth. Okay? So then Geshe-la is explaining the first part of the sentence of the commentary which says that the mind training is the very essence of Mahāyāna vehicle. And then just like how do you call the yellow of the egg? Yellow.
yolk. The egg yolk is the essence of the egg. So the mind of enlightenment enlightenment is the essence of of of the Mahāyāna teachings, and the mind training is the training on the mind of enlightenment. So it is the very essence of the Mahāyāna teachings. So again again, and the second half of the sentences is referring to the mind of enlightenment as being both the seeds how do you is called is translated literally as as intelligence or wise seeds, causes of enlightenment.
So again, the seeds of enlightenment, this causes of enlightenment is again the mind the mind of enlightenment itself. So there there is one word that I forgot. I forgot the meaning. But again, Geshe-la explains, explained the whole meaning of the sentence to me. Again, in just a second this third part of the sentence, the text is saying whatever whatever Dharma there is, and Geshe-la refers to the Hīnayāna vehicles or or the the hearers vehicle or the Pratyekabuddha’s vehicle.
So whatever the Dharma there is, there is none as important as this one, as the Mahāyāna. There is known as good as this one, the Mahāyāna itself. This one? So then and then the third of the three, which is, how do say, not letting one’s conscientiousness of one’s practice to deteriorate. So is explained as being not allowing one’s conscientiousness of one’s practice of protecting oneself from being contaminated, contaminated with faults, subtle faults, small faults, with not letting one’s vows and commitments and one’s promises of both the great and the small vehicle to deteriorate.
And then I’m gonna briefly explain that one’s promises in relation to the great vehicle are the promise of achieving enlightenment. This is the promise of the mind of enlightenment itself, and then of the small vehicle is the promise that one makes for oneself to achieve liberation. And then of one’s trainings, for example, in the trainings of the small vehicle the abandonment of the ten non-virtues, practice of virtue and so forth. And then with, how to say, shame and embarrassment, aiming at a high level of shame and embarrassment, then one practice, one conscientiously practices, how to say, protects oneself from from being contaminated even from, honestly, contaminated by by small faults. Is that clear?
Okay. This one. And then so Geshe-la is explaining, the text is referring to the to two antidotes that help us protecting oneself ourselves from being contaminated by by even small And these two antidotes are translated into English. Usually, they are translated as embarrassment and shame. And Gala was explaining this too.
So embarrassment is is when for example, when when you stop yourself from from engaging in an action because you you know people are going to to to blame you or or to, how to say, point out your faults or accuse you or whatever. Because you’re doing something wrong that other people will will point out. Right? So embarrassment is is a sort of, how do you say, The the main characteristic of this mental factor is it is a mental factor. Okay?
So the main characteristic of this mental factor is that it is in relation to another person. And then shame is something that it is in relation to oneself. When oneself recognizes the faults of one’s own action and says, you know, I will not engage in this action because that is a wrong action. It’s going to harm people and so forth. One one understand with out of one’s own understanding of of the harm or the or the negativity or whatever, one stops oneself from engaging on it.
And then with these two mental factors, then as an antidote, one is able to avoid even small subtle, how to say, faults. Okay? And now, again, he is explaining the word which is translated as conscientiousness. So what is this conscientiousness that the text is referring to? So conscientiousness that is is is the attitude of investigating one’s actions beforehand, before one one engages in this in this action.
So one one analyzes if these actions are good or bad, if they are harmful or not. And then if if they are appropriate, then one engages in these actions. If one is if they are not appropriate, if they are inappropriate, then one does not engage in them. One stops oneself from engaging these actions. So that is what is called conscientiousness. That is that investigation or analysis of one’s one’s actions before one engages in them.
Okay? So then, again, he says that conscientiousness is very important. We should, how to say, think about our actions at all times. We should think, consider what will follow, what what is going to be the consequences of our actions. We should think: if I do this, if I engage in this action, what is going to follow?
What is going to come about? If I do that other action, what the result? What is going to follow? What is the consequence? And so forth.
So it’s very important. If we are doing how to say, if we are engaging in in worldly activities or if we’re engaging in in dharma activities, the quality of our actions is, how do you say, how do say, is determinant. We can determine it by by being conscientious. And then gonna briefly repeat. Then so conscientiousness.
So if investigating one’s actions beforehand, if they are appropriate, then one engages in the action, does the action. If they are inappropriate, then one stops oneself from engaging the action. Okay. So now we go to the next topic, next advice on mind training, which is entitled make the three inseparable. And then gonna briefly explain.
So what are these these three? Three are actions of body, speech, and mind. And what are we to make them inseparable with? With virtue. So we make we have to make our actions of physical actions inseparable with virtue, our our speech inseparable with virtue, and our thoughts, our minds inseparable with virtue. So then the text goes on to explain that we should show reverence or service to the Lama with our body.
We should make offerings to the Three Jewels. We should make offer tormas or make offerings to both dharma protectors and to the and to and to harmful spirits. We should make prostrations. We should make circumambulations and so forth. We should engage in whatever virtuous activity of body and make ourselves inseparable with them.
Okay? And then again so then again, we’ve we’ve as far as speech, we should go for refuge, which is reciting the prayer of refuge or go for refuge to the Buddha, go for refuge to the Dharma, for refuge to the Sangha and so forth. We should make recitations and then we can make recitations of the Mani mantra or Taras mantras and so forth. We should recite or chant prayers and texts. And so there are many many activities of speech, and then we should make again our speech inseparable with these virtuous activities of speech.
Okay? And then as for mind, we should make our minds inseparable with the meditations and teachings on the two minds of enlightenment. Okay? So then then Gela is is saying that as for the meditation, the two minds of enlightenment, it is something very difficult to accomplish. So the two minds of enlightenment are the conventional mind of enlightenment and the ultimate mind of enlightenment.
And then that even the conventional mind of enlightenment itself is something very difficult to accomplish. So then and then Gala briefly explained I forgot to mention that. So Gala briefly explained that conventional mind of enlightenment is to accomplish the conventional mind of enlightenment is to bring is the wish of enlightenment to make it uncontrived into one’s mind stream. And then Gela is now is referring to the to the ultimate mind of enlightenment, which is which is the realization of emptiness. And and it’s it’s not just understanding emptiness in this case, but is being with the realization of emptiness, direct realization And then so then the text is saying the text again, mentions the text again, we should be inseparable from the two minds of enlightenment, and we should be inseparable from both the conventional and the ultimate mind of enlightenment.
We should be inseparable from from meditating on both the aspirational and the engaging mind of enlightenment. Excuse me. And then so then Geshe-la is explaining, as for both the aspirational and the engaging mind of enlightenment, Geshe-la is explaining the causes of the aspirational mind of enlightenment. So Geshe-la is explaining that in order to be able to give rise to that to the aspiration of mind of enlightenment, aspires to bring all sentient beings to enlightenment and which thinks that in order to be able to do that one one oneself must achieve enlightenment. Then first, we must as as causes for for for this mind to come about, first must first must we must first understand that understand our suffering.
We must realize our our suffering condition in cyclic existence. Then we must understand have you understood that we can understand that all other sentient beings also suffer, and and there is nothing but suffering the whole of cyclic existence. And then understanding this, then we can we can go to the next cause which is understanding that the causes what causes all this suffering is the thought of I, my, is the the self-cherishing, the self grasping thoughts that they are the causes of all suffering that we experience. Normally, we do not think that we cause or bring suffering to to to others. We do not think that I I I have contributed to their suffering.
I have caused their suffering. How do you say? We do not think of ourselves as such. So then I explained that but if we understand if we by many reasonings, by many different reason, engaging many different reasons, we can understand that actually we this I, this thought of I, the self grasping, this this self-cherishing attitude is the cause of all suffering, not only of oneself, but also suffering of others also. And Geshe-la gave two brief illustrations.
So for example, if once once being born in in the hell realms or in the lower realms, for example, it could be even in dependence on reliance on on one’s on one’s child. So for the sake of of nurturing the child, we we would engage in all sorts of activities. We we might engage in all sorts of even negative deeds that will cause us to be reborn in the lower realms. Or if on the other hand, we have an enemy, then this enemy, by getting angry with us and engage in all sorts of negativities, he will be born in the lower realms. So even friends or relatives or enemies, either way, this I, this self-cherishing mind is what causes both ourselves and others to experience suffering.
So then if we understand that, then if if we thinking this way, in just different ways, we we we will be able to understand that we are the cause of our all sufferings. We do not wish any suffering, we do wish happiness, and all other sentient beings just like ourselves do not wish any suffering, and then they wish they wish they also wish happiness. And then and then we can, how do you say, and then we can give rise to the mind of enlightenment itself, then may I then we we in order to accomplish the happiness of all sentient beings, then I myself must achieve enlightenment. And this is what is called the aspiration of mind of enlightenment. So then and then so that is the mind of aspiration of mind of enlightenment.
And then what is the the the engaging mind of enlightenment is then is the mind that in order to accomplish enlightenment itself, we will engage in generosity and morality, patience, and so forth. And then the mind that, how to say, engaging those activities with the thought of achieving enlightenment for the sake of all. That is the engaging mind of enlightenment. Okay? So then the text then he goes on to expand this, the following sentence of the text, which is saying that it’s talking about self grasping and self-cherishing and so forth, and every afflicted conception that we have in order to destroy all of them, in order to be able to get rid of all of them, then we must give rise to great to great courage.
We have we have to have a very courageous attitude. Yeah? Then in brief, the text concludes this this this topic. In brief, at all times, we should make our actions of body, speech and mind inseparable from virtuous behavior, virtuous what’s called, dharma virtuous behavior or behavior that is virtue behavior that is accordance with dharma. I’m just telling Geshe-la that it went out well today because I felt I understood most of what he said, and I was able to translate properly into English.
So yes. So now if if anybody has any questions. Yes? See it. No.
I think I understand. Pass on that difficulty to get enough. Yeah. I think I understand. Yeah.
So what what what should what should we do in work relation to this? So then guy is saying, so then, yeah, the situation is is different from from India. So then so the situation is different from from from in here, this is the situation is definitely different from as as we have in India in the monasteries and so forth. But still, Gela says that whoever still you have you have you still have lamas, you still have geshes, you still have monks, and you still have teachers, even laypeople. And then whoever it is that is is is, for example, is giving a Dharma teaching, that is it should be regarded as as as a lama.
And and for example, this text of the mind training, for example, which was which came from the tradition of Atisha and and Geshe Chekawa, this is is is this teaching is their words, the words of Atisha and of Geshe Chekawa of Geshe Chekawa. So this this teaching is the lama. This teaching is the is the teaching of the lama. And the person who is teaching this should be regarded as the lama. And Gela was furthermore, he was saying that even though he’s not a fully qualified Lama himself, there is talk that Geshe-la is the Lama.
People call him Lama. But, you know, for some people, some some people come and hear the teachings and they like it, and they and they think of him as a Lama. Other people, they they have doubts, they don’t understand, or they they investigate, or they’re a bit skeptical. They try to analyze what what’s being said, what’s Geshe-la’s conduct and so forth. And some other people, they just come for the sake of doing something different or entertaining themselves with something different.
So those people do not regard him would not regard him as a Lama. But if if as the text said, if one regards the person who is teaching the Dharma as as the Lama, then one will be able to experience the teachings to bring to to to how do you say? To assimilate the teachings better. So then again again, Geshe-la is explaining that it is in dependence on on on ourselves that we are going to have a lama or not. So, again, he says there are monks and there are nuns who teach us the Dharma.
There are laypeople who teach the Dharma. And if one if one has faith and respect for them and for the teachings, then one will will will get will get oneself a lama. But if one if one is just coming for the sake of entertaining oneself or for the show, then one will not get a lama. But it’s in dependence on oneself, on our attitude. Los.
So then Geshe-la is explaining. So then if one if one does not pardon. So if one does not how do you say? If one just comes for the sake of entertaining oneself, for the show, for the spectacle, and then one will not be able to to see the teacher, the person who is teaching, who’s giving the teaching as a lama. But if one understands that, okay, the the person that person is teaching is teaching the Dharma, this those teachings will benefit me, those teachings are beneficial.
If one thinks in this way, then one will be able to to develop within oneself the thought that that person is one’s lama. So then is giving an illustration. For example, there are some people Geshe-la is referring to the Dalai Lama, for example. Dalai Lama who is has great qualities. He’s a great person.
He’s very famous or known worldwide. And then there are some people who go to his teachings, and they are not able to derive any benefits of his teachings. They have doubts. They go for just to see him because he’s important or whatever. This is for the sake of the the spectacle.
And some other people because they have faith in the Dalai Lama because they they like the Dalai Lama, then they they they are more receptive to it, and they and then they see him as as their teacher, as their Lama. But it’s again again, Geshe-la says it’s not that he’s he’s the lama or not. It’s just one’s liking, one’s attitude is one’s one’s inclination. No. It’s one’s it’s from from the side of one’s oneself, one’s liking, one’s faith in the person who is teaching the Dharma.
So then the whole the whole thing the whole this whole thing with a Lama is is not easy. And it’s up to oneself to to to think it over, to analyze the situation, the relationship, it’s up to oneself to to question if if one is is is deriving any benefits from from the these these teachings, if one has benefited. And then if one is benefit is benefiting, then one can decide for oneself if the person is the teacher that teacher is one’s lama or not, but it’s up to oneself. And then on the other hand, again, Gala mentions again, if one just comes just come for the sake of of of the show of entertaining oneself, and then and one would not get would not would not would not have a Lama. Yeah.
So maybe one one last question. Yes? The essence. Yeah? I think so.
That’s alright. The So the the guy is explaining that what is called mind training. What is Technically, okay? We have something that is called mind training. So that which is called mind training is referring specifically to training one’s mind in the mind of enlightenment, which is the Mahāyāna motivation, the achieving enlightenment for the sake of all sentient beings.
So then technically, mind training this teaching of mind training, which is the mind of enlightenment, is not in the small vehicle, is not in the lesser vehicle because the lesser vehicle does not aim at achieving enlightenment for the sake of all sentient beings. So Geshe-la is explaining as for as for the the lower vehicles. So the hearer and the solitary realizer, for example, they they are are beings in these vehicles, and they can realize they can accomplish the welfare of many beings, of, like, innumerable beings. They can accomplish of the welfare of many, many, many beings. Again, like I say, uses specific words to to relate it, to describe many, many beings.
But they they cannot accomplish the the welfare of absolutely completely every sentient being there is. You were going to ask something? Is it superior to others? Is that what you were trying to ask? Is it better than other motivation?
Is that what you’re trying to ask? I’m not sure if I understood. Without the motivation to achieve enlightenment, you cannot achieve enlightenment. I’m not sure if I understand. This is my for the motivation of the enlightenment.
Or achieving nirvana for oneself. So then what is translated as Mahāyāna or Thegpa Chenpo, both in Tibetan and English in Sanskrit, they have the same meaning, which in English is called the great vehicle, the big vehicle. So why is it called great? Why is it called big? It’s because of of because it has a great mind, a great motivation, which is the motivation that wants to accomplish the welfare of absolutely completely every single sentient being there is without exception.
Then it has the the greatest object of abandonment. So in order to accomplish full enlightenment, a fully enlightened Buddha has absolutely, completely not a shadow, not an inch, nothing, not a speck of dust or fault. There’s no fault whatsoever. And the third one, because it accomplishes it has it accomplishes the greatest object of accomplishment, which is it accomplishes all every quality there is. So because of because of this, it is called Mahāyāna.
It is called Thegpa Chenpo. It is called great vehicle. All the other vehicles do not aim at that. Shall we finish here today?