Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. The interlocking nature of attachment, anger, and ignorance — illustrated through the concrete example of a scratched car — is the analytical core of this 77-minute session, in which Geshe Pema Tsering works through four final pieces of advice in a long-running Mind Training series. He opens with “train continuously,” using a garden-weeding image to argue that halfhearted, wait-and-see practice defeats itself. An extended teaching on investigation shows how each affliction must be met with a proportionate antidote, and how attachment to an object generates anger the moment that object is threatened — both rooted in ignorance of how things truly exist. The “do not boast” section dismantles pride over kindness shown, learning, vows, or lineage, anchored by a Tibetan proverb: do not expect much of people; pray to your personal deity. The session closes with “do not get irritated”: weak patience, Geshe Pema Tsering explains, is a direct sign that self-grasping has not yet been overcome.
File metadata (for organising)
File: 39 2006 03 19 MT.mp3
UUID: 998febd6-6f04-41df-9091-dd29f3f0d945
Teacher: Geshe Pema Tsering
Collection: Mind Training (Geshe Pema Tsering)
Date: 2006-03-19
Recorded at: Buddha House Adelaide
Duration: 77.2 minutes
Words: ~4,388
So, Okay, it’s ten years now. We have to give rise to our good motivation and thinking that all sentient beings we must bring all sentient beings to the state of enlightenment in order to accomplish that one oneself must achieve enlightenment. In order to for oneself to achieve enlightenment, we are now going to engage in the study of mind training. And then by practicing mind training, we we are going to do all we can to achieve enlightenment this very life for the sake of the last point of the text, which is the seventh point. And we are on one of the last topics of this seventh point, which is the advice of mind training.
And the topic is is named train continuously. And, again, I was briefly saying that the whole the whole point of of the this next topic is just to meaning that one must regard one must understand that my training is is very important. I must understand the importance of mind training of practicing mind training. So then the the commentary then I will explain the commentary of of the the root verse, which which we train continuously.
And then the commentary is saying, so just as as as we make effort in order to destroy or to uproot, how do you say, weed out of our of our gardens. So in in the same manner, we should we should disregarding the the amount of practice to be done, the amount the amount of work to be done. And we have a single point in mind and wholeheartedly, we should engage in in mind training. And how to say, without any hesitation, we should set our whole minds to mind training practice. So then if Geshe-la was explaining the text, this is a bit cryptic.
So what what the text is saying is that if one if one practices with thinking to himself, is is this mind training going to be of any benefit or not? If one has such thoughts and one one thinks of one is concerned about the amount of work to to be done, and one is and then one says, oh, is this good or not? I’m going to see I’m I’m going to then do one recitation and see what comes out of it. And so if one if one if one in practice with this half hearted attitude in in mind, then one has not completely given up one’s wishes, one’s desire for one’s own welfare, one’s own happiness. And then one won’t be able and then if one cannot abandon completely abandon this attitude, then one’s practice of of mind training won’t be of any benefit.
He needed to heal oneself of one’s illnesses, whatever there is, or to or or against demons or or or, how do say, opposing forces and so forth. Forth. Is that clear? Is that okay? So then we go to the next topic.
And the next topic reads, find freedom for both investigation and analysis. And then the commentary goes on to say that whatever however first, having investigated how to say how how what afflictions we’re having now our own mind mental continuum, which are strongest. And then we having investigated that, then we apply we must apply on on the basis of applying the antidote, the corresponding antidote to that affliction, we must abandon those afflictions. So Geshe-la was saying, so however strong an affliction is in our mind, be it attachment, anger, or ignorance. So if we have a very strong attachment, then in the same proportion of that strength, we have to apply a very strong antidote to that attachment and get rid of it.
And the same goes for anger and ignorance, Geshe-la was saying. So we investigate, we see how strong they are, and we apply the appropriate antidote in the same measure, the same proportion. Okay? And then and then applying effort to, how to say, to to get to rid oneself of these strong afflictive emotions, then one one then must apply effort in order to to to get better, to heal oneself this afflictive emotions. Then having done that, one one investigates what are the the objects from which these afflictive emotions arise, and one investigates also the basis from the arising for the arising of the afflictive emotions, so so Geshe-la was explaining.
So if there is attachment, there is an object from related there is an object of attachment out there. Then there is a basis, which the text refers to. Geshe-la explains that the basis are ourselves. Then we must investigate how is it that these afflictive emotions arise? How is it that attachment arise out of that object?
How is it that arise within our mind stream? And how is it in the same way, how is it that anger and ignorance arise in relation to its objects and its basis? And then And then all these, how to say, incorrect minds that come about, we should we have to we have to we have to investigate again. We have to analyze again. How is it that they are born?
How is it that they come about? And Geshe-la was just explaining the meaning of this sentence. So for example, if there is an object of attachment, again, if there’s if there’s a person who has an option of attachment, when we meet that person and then attachment comes about in our mind, then we have to see how it is that that happens that it comes about in our mind. So, again, I was giving you another illustration of how the mind of attachment how how the whole mind of attachment comes about. So for example, if there is a car that we we like, we think is an impressive car, it’s expensive car, it’s a very valuable car, and then we we we like that car.
We we have this attachment for that car. Then being attached to that car, we want we set our mind one pointedly towards that car, and we ignore every we ignore every other car that is around. And the same would go for for a person. There is, for four or five people, if there is four or five people and there is one of those persons amongst those five people that that we are attached to, we will we will disregard the other ones. And that’s that’s how the mind of attachment works, and we should look at that mind to understand it.
So then and then again, as for as for anger, so if, for example, again, if we have our car that we like so much, we are so much attached to it. And if if some somebody by any chance, how do you say, does some damage to our car, then we immediately we get angry. We get we get angry with that person. But if it’s someone else’s car, then we we don’t even bother to think, oh, this is this was a bad thing that happened or it is not good. We we don’t care.
But but if it is our car, it’s immediately we immediately get angry. Okay? And then, you know, I will explain. So then so this is the way that attachment comes about. This is the way that anger comes about.
And and both of them, they come about because of ignorance. And then ignorance, that mind of ignorance is the mind that does not know the way that things, phenomena exist. So not knowing, I say, being someone else or being oneself, being good or being bad, all none of these things, exist from their from their own side. None of none of none of these things, oneself or the good or bad exist from their own side inherently or none of those things exist the way to appear to exist. And not knowing that and not not understanding that, then one gets attached, then one gets angry, and so forth.
Okay? So then and then the next part of the commentary goes on to say that, again, on the basis of applying the antidotes, then we have to constantly how to say, we have to think. We have to think of that on the base of an antidote, we have to bring these afflictions. We have to make them fewer, and and we have to stop them from arising. And Geshe-la was explaining that even though we cannot abandon all of them, at least we we have to we have to still set our minds to it, and and at least, how do say, try to bend those, how do say, stronger?
Okay? This one? This one. Then like this, the text says, in the future, we have to think, I say, we have to familiarize ourselves again and again with this the text uses the word this translated as armor. Armor.
Yes. Armor. So we have to familiarize again and again ourselves. We have to meditate again and again with this armor, which is the thought that we have we have to, how to say, be completely unsullied or unpolluted by our continuum. Our minds have to be completely unpolluted by these afflictive emotions and conceptions.
And, again, again, have to familiarize ourselves with this. And and again, was saying this is like again and again, meditating this way, familiarize oneself with this way. It’s like an armor, and then one can stop these afflictive emotions from from coming about. Okay? So then and then the text finalizes this commentary referring to past and future affliction, afflictive emotions and conceptions, then I’d say, knowing the antidotes to those past and future afflictive emotions and conceptions, then one has to be persistent, one has to be diligent in in abandoning these afflictive emotions.
And then I was asking, you know, what what what the text is mean with past and future afflictive emotion conceptions and the antidotes to them. So the text is referring to, for example, all those mistakes or negatives that we have performed in the past and knowing that we have performed them, we we we we stop from ourselves from performing them again. We regret them and we stop ourselves from performing them again and again. In the future, we won’t perform those afflicted emotions. We won’t engage in these negativity again.
Okay? Then and then we go to the next topic, next advice on regarding mind training. And this topic is is is called do not do not boast. You understand? Do not boast.
Boast. So yeah. So then it’s like, for whatever reason we have whatever reason we can think of that we have, maybe we have show some kindness to someone else or we have performed virtuous deeds or we do some spiritual practice or we are learned people or we are noble people or we are how do you say? Good monks and nuns. If we are great great beings or or powerful beings.
If we are from a good disposition or if we are from a good family and so forth. Whatever from whatever reason we can think of, we should not we should not put look down on others and and and telling them, oh, I have done this and that to you. You owe me this and that. And we should not we should not, how do say, develop pride on on ourselves because of those reasons, because of those things or thoughts. Okay?
Make sense? So Geshe-la was saying that, for example, the the first sentence of this commentary that was read is that it’s referring to the reason of one having being kind or showed kindness to another. Oneself have having showed kindness to another. And then, again, I will explain. So in fact, the others show show us show show us greater kindness because it’s it’s an in dependence upon them that we achieve enlightenment.
And on other hand, also, if if we think of if if we if our kindness is is was done in order to relieve them from suffering, then that’s okay. But if if our kindness was done and then we we boast ourselves of it, then this is, I would say, would be like wrong mistaken kindness. And again, the next reason, the next thought that the text mentions is that oneself has the thought that oneself has done a lot of virtuous deeds. The one oneself has great virtues, great great collections of merit. And then if one if one thinks in this way, then with with with such pride, then in fact, one has not one has has no virtue whatsoever.
One has no merit whatsoever because one was not able then to to get rid of self-cherishing. One was not able to understand emptiness and so forth. And then again, the text mentions the he is a text uses a word that’s translated usually as as someone who is a scholar or someone who is very learned. And then, again, if if when we think of the few of the little maybe learnedness or education or or the few good qualities that we have, then we think of ourselves as being a scholar or someone who is very wise. And and, in fact, it is not the case.
It’s just out of pride, we are doing such things, and that and that is not the case. A true scholar, a real scholar is an enlightened being or a bodhisattva. Those are real scholars. Those are real wise people. And then again, the next the next word that text refers to is is is the thought of one self thinking that one is is is is a how to say, a venerable person.
And the the word refers specifically to people who who who are protecting, guarding one’s vows against the the those these that are opposing to those vows. So then again, again, was saying, so then there are there are the vows of individual liberation. There are the vows of bodhisattvas, and there are so many so many vows. And then people who who are able to guard just a few of them, and then they they out of being able to guard just this few, they think of them, oh, I am a venerable person. And in fact, they are not Venerable.
Venerable. Venerable. It’s like like monks and nuns and and but not necessarily. People who who have many vows or got many vows. Understand?
So then again again, one might think of myself as being a great person. And and Geshe-la was saying, great great beings are are are the Buddhas, are the Buddhas, are the Buddhas, are bodhisattvas or the arhats. Those are those are great beings. Those are beings who have realized the mind of enlightenment, beings who have realized emptiness. Those are great beings.
We are not we are not so. So that’s that being the case, there is no place for for pride to arise again. And then the next and the last reason that the text gives is one of one being oneself being of of of a good lineage, of good family of and was saying maybe oneself being of royal lineage or or being from a rich family, a powerful family. And that’s that’s if you again, Geshe-la said, if one does not have, how do say, realization of the mind of enlightenment or realization of emptiness, then one is not an ārya being. Whatever whatever lineage one comes from, whatever from whatever family one comes from, be it high or low status, high or low caste as in India is the case, then that doesn’t make a difference.
One is still if one does not have the realization of the mind of enlightenment, realization of emptiness, one is not one is still an ordinary being. One is a known as said, one is a non-ārya being. And and if one does not have the realization of of the mind of renunciation, then one is not even able to enter into the path of individual liberation. So not having any of these, then one is just an ordinary being. And there is being of higher or low case makes no difference.
And then whatever reasons one again, I was going back to the commentary and text is saying, again, whatever reasons one may think of, one one has to one cannot one cannot let this boastful attitude come about. One cannot one one has has to stop oneself from putting others down and from having this this big pride. Okay? So then and then the text quotes a saying that comes from the area of is a place in in Tibet called. There is the saying, and and the saying goes like this, do not expect much of people.
Pray to your personal deity. So and then and then Geshe-la was explaining. So whatever whatever hopes one one oneself puts on others, that those those hopes will not come the way one wishes them to come about. One cannot rely on on other people. One has to make a a petition of prayers to the deities, to the yidams, to the personal deities, the Buddhas So then Geshe-la was explaining.
So then when when the text is saying, do not expect much of people or do not place your hopes on people. When when the text says people, Geshe-la was explaining, it is not referring to to ārya beings. It’s not referring to Buddhas and Bodhisattvas. It’s not saying do not place your hopes in in in in in on Aryas and Bodhisattvas. Place your hope on them.
But with this it’s talking about it’s referring to the text is referring to ordinary people. We should not place our hopes in on in ordinary people. And then and then the the is is given explanation on the second part second line of this verse, which is pray to your was translated in in in in the text was translated as pray to your yidam. Yidam is a very specific word that refers to to to Buddhist deities, Buddhists and Bodhisattvas. But the Tibetan word itself is a has a very general meaning and refers to gods in general.
And then Geshe-la was explaining that when when they’re when they’re talking about gods here, they’re not talking about, how do you say, worldly worldly gods. Because those worldly gods, gods, they are unreliable. One one cannot we cannot completely rely on them. When when the when the text refers uses the word that is translated here, that I’m translating here to you now as god, the text is referring to to to meditational deities. They are Buddhas and bodhisattvas.
They are enlightened beings. And then to those, one makes one’s prayers. Okay? And then the text concludes this commentary saying that if one divides beings as oneself as being the enemy and all other beings as being friends, then one one will understand how do say? One will be able one one will understand the the kindness of others, and one will be able to to accomplish the purpose of others.
And while one is doing that, when one is is regarding is making this division of all sentient beings. Oneself is the enemy, and others are are friends, are good to oneself, are kind to oneself. While one understand that, then those those that mind of pride that might come about by by all the reasons that were mentioned before. Okay? That mind of pride will not come about.
Is that clear? So what I’m saying now — I understood one hundred percent what he was saying. So if if one again, it’s like this. If one if one regards oneself as the enemy and and all all all the beings as being one’s friend of of of being also all the as being, how to say, kind to oneself, then one understand understand that they all have been our mothers and so forth. So we have to repay their kindness and so forth.
We’ve all we’ve all this understanding. Then even though one is is actually benefiting them, one one is helping them, one is accomplishing other beings welfare, that mind of pride will not come about. Because with this understanding that all other are kind to oneself and how they are kind and so forth, then one understands that it is one’s duty to work for the welfare. Is that clear? Okay?
Yeah. Yeah? Cool. With this one. And the text And the text concludes concludes this this topic with one short sentence and says, only that is mind training.
Okay? And then we go to the next next topic, the next advice advice regarding mind training. And this I mean, I can translate maybe as don’t don’t get irritated or don’t get annoyed. And then so the commentary goes on to explain that someone having having caused us harm, having denigrated us, having spoken harsh words towards us. Whatever it is that that this someone else have has done, then one has to understand there is one’s own fault.
It’s only one’s one’s fault. And then one shouldn’t make how would I translate that in? One shouldn’t make faces towards the other person, and one shouldn’t we should one shouldn’t respond with with harsh words and so forth. Is does that make sense? Make making faces if yeah.
Yeah. Like this. Yeah? Okay. So one one one shouldn’t do that?
No. This one. No. So when when if if people do that, one one should not give in to anger, one should meditate on on patience, one should be patient. And even even even in in one’s mind, in in one’s thoughts, one shouldn’t get annoyed or irritated.
So then can I say so then this is very difficult to accomplish? Usually, when somebody says something bad about us, we immediately we get angry. We how do how would I say that? We again, I was explaining that, in fact, if someone says, for example, person is bad or someone is saying, oh, I I am bad because I did this and this and that for these reasons. And then if one can I say if one investigates, then one will see that one actually is at fault?
And and but what we usually do is that we we put our faults aside. We cover our our mistakes. We we cover our mistakes, and and we point out that the mistake that the other person is doing of of using harsh words and so forth. And yeah. Okay.
And then so then the text goes on to say now that we we now at Dharma practice, haven’t been able to give rise to bring about the antidotes to self grasping. And because of that, our forbearance, our patience, our forbearance, I think is the best word for that. Our forbearance is very weak. It has no power. And then because of the force of this, how do you say, irritation because of that, that being so our Dharma practice turns into useless inefficient Dharma practice.
And then and we are not able I’d say, to bring about the antidotes to self grasping. And again, was explaining that I was explaining that because we are irritated that the irritation, that annoyance is is a sign that we haven’t been able to give up self and self grasping. So then if that is the case, then good Dharma practice won’t come about. So then now we have to put effort in applying the antidotes to self grasping. Okay, does that make sense?
So we stop here today. We are almost just next Sunday, we we will finish this text. Okay? Yeah. We finish this text next Sunday. Yes. It’s just a couple more topics and then a big conclusion concluding words of of the Geshe-la himself in the final verse. Okay?
Geshe-la, you wanted? So then Geshe-la is saying, when the text used that word that that is usually considered as gods or deities, then Geshe-la was explaining that once and Geshe-la was explaining that that this this word is referring here in this text to Buddhas and Bodhisattvas, then Geshe-la is explaining that one’s root lama is included in that in that that category. Because one has to think of one’s root lama as being an enlightened being as a Buddha. So then one’s root lama is included there. So one also makes prayers to one’s root lama if one wishes so.
Okay? Okay? Okay. So then, Geshe-la is saying, the antidote to to anger is patience. It’s meditation meditation on patience.
And Geshe-la was giving an illustration again. If if, for example, if someone does some damage to to our car, then usually, we immediately get angry. But then if we stop to to analyze the reasons why that person caused damage to our car, Geshe-la says that we are going to understand that we’re going to come to to the conclusion can come to the conclusion that the person did so because we did something that that displeased that person. And then the fault we we understand that fault is within ourselves, and then there is no reason for us to get angry with that person. So then so, again, I was explaining again.
He he was he was saying the same thing that he said before. We have to think, for example, if somebody throws a stone on our car, then we have to think what is the what what what was the reason why the person threw the stone in our car? And and if we if we if we investigate, we’re gonna see that we have done something that displeased person. We have engaged in some activity that was that was that displeased the person. Again, I was giving another illustration.
For example, if you talk about us to you and me, and if if if I throw a