Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. ‘Even if I die, I will have no regrets’ — Geshe Pema Tsering reads the closing verse of the Seven Point Mind Training root text as this 69-minute session completes the entire commentary. Before reaching it, he covers the last two practical instructions: don’t be temperamental with companions, and don’t seek fame for helpful deeds, since any desire for recognition crowds out the mind of enlightenment. He then unpacks the text’s claim that practicing in the age of the five degenerations is more meritorious than practicing in a pure land, because adversity itself becomes fuel for the path. A Q&A closes the session: a student asks whether there is ‘room’ for anyone beyond the thousand Buddhas of this fortunate eon, and the answer is that innumerable beings attain enlightenment every single day across countless worlds.
File metadata (for organising)
File: 40 2006 03 26 MT.mp3
UUID: c871cf9f-634d-4a3e-b585-3de42d2106c3
Teacher: Geshe Pema Tsering
Collection: Mind Training (Geshe Pema Tsering)
Date: 2006-03-26
Recorded at: Buddha House Adelaide
Duration: 69.3 minutes
Words: ~3,831
So then we we the Geshe asked us to give rise to a good motivation, and then he said, it’s it’s time that we must achieve enlightenment very, very quick. Is that okay? It must we must attain very, very quick. And and in order to to accomplish that, we are now going to study the mind training text. So then okay.
We are still on the on the other commentary of the seven point mind training. We are on the seventh point. We are in the two, which is advice regarding mind training. We are in the two last advices. And let’s see.
Probably we’ll finish today the text. So the next advice is called, it it can be it was translated in two different ways. So I’m choosing one of the translations. It’s it’s it reads, don’t be temperamental. So what the text is saying is that don’t disturb your companions by showing expressing your pleasure or displeasure with every single little thing that happens.
As as was explaining to me, the words he was making making faces, and you shouldn’t we shouldn’t act in this way. We should we should we should practice patience. And then if we with this circumstances that we meet, and in this way, we will we will meet with the kindness of others. So then, yeah, so then we practice in patience with if we find difficult circumstances and so forth, then we don’t get angry with the another person and or the other person will not get angry with us. And this way, we end up meeting with with with kindness.
So then now we go to the to the next advice regarding mind training, the last one. And so it reads something like, do not wish for gratitude, or do not expect gratitude. Okay? And it it it goes like this. So we it says that we we should abandon abandon any wish by having by having helped our friends or by having by having done something beneficial to somebody.
And we we expect for the praises of others. And like this, and on this on on that basis, we we wish for fame and renown, and and we should abandon this wish for fame and renown. Is that clear? So then in brief, the text the text is telling us, in brief, we should we should abandon, how to say, completely abandon, the wish to have to be famous, out of people praising our helpful and beneficial deeds to towards others. And Geshe-la says, so if, if, if so we should abandon all this this this desire for fame and renown.
Gela says, but because if we have this desire, so that means that we have this we are thinking of our own welfare. We are thinking of our own happiness. And then if we if we are if that thought of our own happiness, of our own welfare is is is there, then there is no place for the mind of enlightenment to come about. There is no real place for for that to to flourish. So then and then, like that, we should train ourselves in both meditation sessions and and post meditation sessions.
We should train ourselves throughout the whole of our lives in the two minds of enlightenment. And then Gala says Geshe-la made a specific comment. He says that we should then practice And then the text goes on to say that we should to fight with the three gods and demons and humans is meaningless. And Geshe-la was explaining the meaning of of of, the sentence. He says, there’s no way, there’s no place for for fighting or arguing, with either gods or or demons or or humans.
We should we should, at all times, be practicing loving kindness and compassion towards all beings. Okay? We should we should not be debating with them, arguing with them, or anything. There’s no places there’s no place for for arguing here. Explaining the text is quite cryptic, but Geshe-la was explaining the meaning.
So Geshe-la is saying that if we practice like this without arguing or fighting with gods and demons and humans and and and not and practicing loving kindness and compassion, meditate on the mind of enlightenment at all times, then we will pacify gods and nagas, and and everybody will meet with with happiness. And then by by our our fully practicing in this way, by at the time of our death, of our last breath, that’s what the text says, then we all the doors to to happiness will be open, and and and suffering will be left behind us. And then again, if if we practice in this way, if we practice the mind of enlightenment in this way, then how how can I how can I put that? Our minds the the general meaning is to say that our minds will will go from from from good to better, but then he’s using a word that makes our mind become more clear, more sharp. How how let’s say yeah?
Yeah. From from it will get sharper and sharper, and then we will go from happiness to happiness. Okay? So then and then we get into the conclusion of the text now. And then the text starts to is going to talk about now the the qualities.
What are the qualities of this of this Dharma, the mind training Dharma? And then it says that in this time when the the five degenerations become rampant is that how you say rampant? Then you can take you can take everything into the path onto the path of of the how do you say? The mind of enlightenment, the the practice of the mind of enlightenment. And then, generally, it says that the Tathāgata, the teacher, Śākyamūni Buddha, he thought that now is is the time the time of of the five degenerations, how to say, of the proliferation of the five degenerations is now.
The Buddha said that. And then and then the text goes on to say that not only that, but especially now, especially now, not only, there are the five degenerations, but, we are also in the time of the last five hundred years when the Buddha has already gone and the Dharma is is is to is to, is to end. And, I forgot to mention to you, that the the the degenerations themselves are the degenerations of morality, where, the practice of morality degenerates, and a lot of, afflictive emotions, how to say, exist in the mind streams of of of all people, and the lifespan is very short and so forth. And then the text goes on to say that because of that, because of the the time of we are in the time of the proliferation of the five degenerations and on the last five hundred years on top of that, then all all sentient beings, there is nothing there’s nothing that they that they think about but, afflictive emotions and conceptions. There is no activity that they engage in but, bad, negative activities.
And, whatever whatever there is, whatever, how do say? And there is total disregard. As Gela was explaining, there’s total disregard for whatever is that happens to others. One is only concerned with oneself. So whatever happens to others, something bad happens, one totally disregards it as long as one is getting what one one wants and one is is is happy.
And then, one regards oneself as very high one regards oneself very highly. And and from activities of body, speech, and mind, there’s there’s there’s this behavior that that causes only harm to others. And this is this is so all sentient beings in this time now that the we have, how do you say, this this this collection of of with beings at this time now, the of the time of the five degenerations. And then it it the text is referring to nonhuman beings, and Geshe-la was explaining those are explaining these nonhuman beings as being worldly gods, which like, rejoice in in virtue. And those who help bodhisattvas, then they how do you say?
So then all those gods that that like and rejoice in virtue, they all gone to the to the, how do you say, pure lands of of and Bodhisattvas mean and Bodhisattvas, they’re they’re going with Pure lands of the Buddha Buddha fields. Is that okay? And then and then by the power and and the how do you say it? The power and the abilities of those who like nonvirtue, those beings who like nonvirtue, by the power and abilities having increased now, having expanded now, then there’s nothing coming to sentient beings but a lot of inauspiciousness. Okay?
And then because of all that, then nowadays, at this time, then how do you say, towards sentient beings. How how how could I say that? There is all this collection. There are many conditions, bad conditions, unfavorable conditions that bring about this a great variety of of suffering to sentient beings at this time. And then especially for those who are practicing the teachings, then there there are many obstacles, a great variety of obstacles comes to them.
And then like like that, then at this time, when beings are, how do you say, entangled in this, unfavorable conditions, then if one does not, train in a dharma like this one, like the mind train, like training the mind of enlightenment, then whatever other Dharma that one is is trying to engage in, then one will not be able how to say? It will be very difficult to progress on that other practice, to get better and better on that other practice. So then Gela says, so if if at this time we do not practice the mind of enlightenment, we don’t have we do not have this this Dharma, the mind training that teaches us how to train the mind of enlightenment, then it will become very difficult to progress in other practices. Then if we enter if we go through this door, the text says, which is which is if we if we engage in this practice of the mind training, of of training the mind of enlightenment, then and if we put effort in this practice, then whatever, all all unfavorable conditions, how to say, will will help to how to say? Will help in the training of the mind of enlightenment.
Is that is that correct? So, again, I was saying, so whatever whatever, difficulties we we meet, then, again, the the they’ll be it can be taken onto the path onto onto the training of the mind of enlightenment, and they will make it, how to say, our mind of enlightenment or training the mind of enlightenment to get better and better. And then the text is is mentioning other other benefits of the mind training practice. And then the text is saying, so even if we are in a in a completely pure field, pure land, how to say, Buddha pure land. And then, and for for eons, we engage in virtuous activity.
Now, how to say? If, now that the that the many, how to say, enemy no. Armed hordes of of enemies, against the teachings of the Buddha have, have, arise at this time. If, if if here here it refers again to to to to the human realm where we are now. If if if here, for one year, we’re engaging in in in virtue, for only one year, we’re engaging in virtue, then we will complete the collection of merit.
And then what the and Geshe-la was explaining. So now that, we have so many, enemies, so many unfavorable conditions, so many negativities, very little practitioners, very little people practicing virtue and and and practicing Dharma. So if now we do practice Dharma, then the benefit will will be much greater than than than practicing Dharma in in a pure land, for example, than engaging in virtue in a pure land, for example. Okay? So then and then the text says, so if for for the good mind training practitioners, those who practice the mind training well, then the increase or the spread or the growth of of these five degenerations will not, how to say, will not affect their minds, and and they will be satisfied.
They’ll be happy, Gala says. And then Gala gave a small example. If, for example, when we are hungry, we get just a little bit of food. And if we if we develop satisfaction with contentment with that, then we will be okay. And then and then what is it?
And then like that, then knowing mind training, then that, how to say, source of of happiness in the in this in the city or well, in in the city where where the the person is, then, will be the body of that yogi who is meditating on on mind training. Because because notwithstanding whatever happens to him, he will turn into the into the path, and he will experience only happiness. It’s okay? So, yes, the source of all the of of the rise of all good or happiness is the body of that practitioner or that yogi who is meditating on the mind of enlightenment. And then so then there there was a saying.
Right? There was a saying that the the all the happiness of the the village or the city arises from the the dead body of the practitioner of the mind training. So then he’s explaining, now the text is explaining. So then, the happiness of this life, the happiness of future lives, the happiness of Samsāra, the happiness of liberation, the happiness of oneself, and the happiness of others. All of that is comes about in reliance on this body of the practitioner of the mind training.
And then so then, like like that, then whatever work or activity we engage in, then we should concentrating one pointedly or or concentrating only on this, on on the mind training, on the mind of enlightenment, then we should make effort into that activity. So then so then then this the training of the mind, the mind training is very important, we can see, because all happiness will come out of it. And in this but in the same vein, and then if if we are thinking only of our own welfare, we’re thinking only of ourselves, then, from that, all sufferings will come from this. The sufferings of of, gods and demons and human beings, the suffering of this life, the suffering of future lives, all suffering will come out of this wish, to benefit oneself alone. Okay?
So then and then the text tells us we we have to mix our minds with with this dharma, the the the mind training dharma, the the with the mind of enlightenment. And then we have to, how do you say, strike in the in the very center of our hearts where we have this this self-cherishing and and self grasping thought. And then with with this dharma, we have to, how do you say, put it, or insert it, how do say, in that very deep in our hearts, in that place where there’s this self-cherishing, thought, this sort of me, I And then the text says, if we are able to train ourselves where we are in a way that we are how do say? Experiencing or tasting the taste of the Dharma of the or the mind training practice of the mind of enlightenment. And if we’re able to do that, then it it won’t be long before we are able to accomplish all excellence, everything that is good for oneself and for others, the the welfare of oneself and others by attaining the state of Buddhahood.
Okay. So then this is the the very last verse of the root text of the Seven Point Mind Training, which reads I I got one translation. It reads something like this. So all this this the I, the the author, have established this meaning in with having established this meaning in my mind stream in my mind, then by my strong strong admiration or inclination to these teachings, I ignored all suffering and criticism, and I requested these instructions for subduing self grasping. Now, even if I die, I will have no regrets.
And then, again again, I was just explaining. So by my strong admiration, inclination, and again, I was explaining some of my my strong admiration inclination to to this my training, to the mind of enlightenment. Then I ignored, again, all suffering, all sorts of suffering, all sorts of criticism, all sorts of repudiation, and so forth. And I requested these teachings. So now if I die, I will have no regrets.
He says he says, if I die Geshe-la says, if I die, it’s okay. No no worries. No problem. So then it is and then the text concludes. So then the great which is called the great powerful yogi, Chekawa, by having practiced this this system that he taught, then one exchanging how to say, the the the enemies enemy and dear the the concept the conception that, others are enemies and one self is dear is is dear.
By changing that and turning others into dear ones and oneself as the enemy, then, how to say, he thought, he gladly proclaimed this this teaching. Okay? And then so, again, I was just reading a it’s a it’s an aspirational prayer that Chekawa wrote himself at the end of the text. It’s like it’s just praising the teachings or which subdue, how do you say, self grasping and turn suffering into happiness and so forth for the benefit of of all this very, how do you say, precious teaching, which is, how do say, from the glorious Serlingpa, the great teacher Serlingpa. And so it’s just it’s just an aspirational prayer, a dedication prayer.
How much to the teaching, how much to to Serlingpa, the teacher, and talking about the difficulties of finding this this opportunity, the opportunity to practice Dharma and so forth. And then we conclude. This is the end of the Seven Point Mind Training. So then in the next Sunday, we start with the Seven Points of Mind Training of the lamrim. Okay.
Yeah. Yeah. Those have have you have you have you been to meditating on on on mind training? Yes. This is difficult.
It’s difficult. Yeah. But then we have we have to we have to plant imprints. Geshe-la. Any questions?
So he says, yeah, if if if you practice well now, if if you’re playing the imprints and if if if we are born again in that situation, then with the imprints, yes, we will meet again the Dharma. We’ll practice again. So right now, we are living in this in this time of the five degenerations, aren’t we? And and right now, we have many good practitioners around us, don’t don’t we? So because in the past, they have practiced.
They have planted imprints in their mind streams, and now they come and practice. K. They are continuation of the same mind stream or? So then, again, was explaining. So it is not the case as as as with the the.
It is not the same person. It’s not the same being. It’s just to say it’s not the same continuum, mental continuum. They are different beings. But is emphasizing at one point that they that they are all equal in the sense that they are all fully enlightened.
There is no one of them better than the others because we are now in the in the good, eon where we have one thousand Buddhas. Buddha Śākyamūni was the fourth one of them. And of all these one thousand Buddhas, there is even though they are different beings, to speak, they are different mind streams, so to speak, they are all equal in that they are all fully enlightened. They are they have all complete how do say, all qualities. They have got rid of all foes and so forth.
And and it’s only on dependence on our on our, own limitations as ordinary beings that we see differences between one and the other. They’re they’re already there. What what else can they charge to be the number five? I’m sorry? To shit.
Yeah. Yeah. To to shit around. Ganden. Ganden.
Ganden Tuśita. So then I can I say so then they are all fully enlightened? They are in a in a pure land. I forgot the name of this pure land in Sanskrit. It’s called Tuśita.
This is the land of pure joy, so to speak. So they are all fully enlightened already in this pure land, waiting for the time and the conditions to to arise. So No hope for anyone. To be number five? No.
Hope hope for us to get enlightened. Yes. No no hope for us to to be number five. No number six. No number one thousand.
So is Geshe-la is not sure if he understands your concern or your question here, but I try to explain what I understood or what was your concern. Maybe you’re you’re thinking that because there are one thousand Buddhas, then there is no place for anyone else to get enlightened. No. No. No.
No. No. I mean, we can all aspire towards being Buddha, but not one of the important ones that comes back again to restart the whole thing. Well, we can aspire to that. I’m sure we can.
Again, I was saying I was asking him, so beyond besides this one thousand bodhis, there are many other Buddhas. Geshe-la says there are innumerable bodhis, and then there are many ordinary beings who got fully enlightened, like Jetsün Milarepa and others. So the point is, again, I was saying that it’s not only this one thousand Buddhas, there are innumerable Buddhas. So then, can I say, so then we we we we we have no way to know? But for example, just today, only today, there were already so many beings getting fully enlightened.
Today alone. Okay? That’s a relief, actually. Really? So Geshe-la says, we ourselves, we have very, how do you say, narrow views.
So when we think of one thousand Buddhas, we think, oh, that’s a lot of Buddhas. But the fact is this this is not the case. There are so many universes, so many worlds, so many planets like the planet Earth, and they are all innumerable. And in the same way, there are innumerable Buddhas. And we have to how do say?
Widen? Okay. Shall we do the dedication?