Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 78-minute session, Geshe Pema Tsering illustrates how small actions carry large consequences through three memorable stories: a devotee reborn as king of the gods for offering five flowers to the Buddha; a wood-seller’s small gold gift that produced a golden elephant in a future life; and Nāgārjuna, a high bodhisattva, beheaded by a blade of grass — the karmic echo of an insect he had killed while cutting grass. Geshe-la completes the four general characteristics of karma, explaining that unperformed actions cannot ripen and that negativity does not dissipate without confession using the four opponent powers. He then introduces the ten non-virtuous deeds, their three types of result, and how meditating on the three levels of suffering generates renunciation. The session closes with Lama Atisha’s striking claim that confident understanding of karma outweighs even beholding one’s personal deity.
File metadata (for organising)
File: 01 2006 08 27 Sunday 27 August06-Gesh-la.mp3
UUID: 55ff3a5a-3ab6-4c0b-8c96-86e6d840613b
Teacher: Geshe Pema Tsering
Collection: Sunday Geshela Teaching (Geshe Pema Tsering)
Date: 2006-08-27
Recorded at: Buddha House Adelaide
Duration: 78.6 minutes
Words: ~5,084
Yeah. So then last in the last Sunday, we we got to the four general ways of thinking about karma and and and its and the effects. So then the four four ones are karma is certain, karmic actions proliferate or karmic actions increase, then one will not encounter with what has not been done. And lastly, that which has been done will not dissipate. So last week, Geshe-la de Geshe explained briefly the first one, karma is certain, then Geshe-la is then explaining the second one, karmic actions proliferate or they increase.
And then Geshe-la is explaining that even though one may perform a small non virtue, then the result of of that non virtuous deed is going to be big. And so Geshe-la was giving as an example, for example, as as as an illustration, if if somebody say someone says harsh word to someone else, and then someone else, for example, might get might get really angry, and that’s it’s just it’s just an illustration of how how it it it works. So then Geshe-la is explaining that so then this small non virtuous deed will produce will have as a result a great has a great result to it. And then was explaining that if if one then performs a great non virtuous deed, then the the results are going to be even greater. There’s nothing like a small practicing a small non virtue and then having a small result or or or practicing a big aversion having a small result.
There’s nothing like that. So then then Geshe-la is explaining, for example, again, even though one might perform a small action, then the results are very big. And then as a as an example of that, Geshe-la is telling the story of of how do say it? What is called a wheel-turning emperor, which is a very powerful god. And Geshe-la mentioned the name of this particular will emperor, which I cannot I cannot recollect right now.
But then this the story goes that in a previous life, this will emperor was at the time of the Buddha. He offered five flowers. He generated in his mind stream, and he offered five flowers to the Buddha, he threw them in the Buddha’s direction. And four of those flowers fell on the Buddha’s robes, and one fell on top of the Buddha’s head. And then Gyanla was explaining, so then the the karma the the karmic result of that one flower that fell on top of the Buddha’s head was that this this being was reborn as as the king of of the gods of the the heaven of thirty three, which is the highest heaven of the desire realm for for an an immense amount of time.
And then again, Geshe-la then told another story. Yes, And I never I never heard this story before. So Geshe-la was mentioning the name of the characters of the story, which I do I I I had never heard before, so I cannot tell it to you. But the story goes that there was one Aria being, one noble being, who when he was born, there was born also at the same time a golden elephant. And from this golden elephant, the the urine and the the feces of this golden elephant came out as gold.
So and and so what what was the karma that produced this result to this noble being? And then Geshe-la explained that in a previous life, this noble being was born as someone who would sell wood. And and once he got a little amount of gold for for some wood that he has he had he’s that he sold. And then he took this little amount of gold and he offered it to the Buddha. And then as a result of that small deed, then he he got the he got the golden elephant in this in this other life of his.
And then the story goes that the king who owned the land where where he was living with the elephant then seized the elephant for for for himself. But then when whilst he was trying to make use of of the elephant, the actual urine and the feces of the elephant became only urine and feces. So he could not make use of the elephant himself. Only only that noble being could. So Geshe-la was explaining previously, he was giving examples of how small virtuous deeds produce very big positive results.
And and now Geshe-la is giving an example of how negative deeds, also small negative deeds, will produce big results. So, again, I was giving the telling the story of of Nāgārjuna who lived for six hundred years. He said to have lived for six hundred years. But then at one point, there was one young man came to him and asked I think he was ordered by by his king and asked for Nāgārjuna’s head. He asked Nāgārjuna to give him his head.
And then Nāgārjuna said because Nāgārjuna was a bodhisattva. And Nāgārjuna said, yes. You can have my head, but you won’t be able to cut it with a knife or a sword or anything. If you want my head, you have to you have to get yourself how do you say it? Blade of grass?
A blade of grass. Sure. And then with that blade of grass, then that young man could cut off Nāgārjuna’s head. And then Geshe-la explained, so what was what was the karma that produced that result? It was that in in many long long time before, Geshe-la said thousands and thousands of years before in the previous life of Nāgārjuna, he was Nāgārjuna was cutting grass and he killed one insect while he was cutting the grass.
And then as a karmic result of that, then that young man could cut his head off with one blade of grass. And Geshe-la was explaining, So then there you are is you have Nāgārjuna who was a high level bodhisattva. You know, he was an Ārya being, but still he had to bear with his karma. So then, Geshe-la then moving on to the next meditation topic, which is karmic actions sorry. One will not encounter with what has not been done.
So then Geshe-la was giving as an illustration of that. For example, a soldier who goes to war with his, how do say, mates. And then it happens it might happen that many of his mates die, they are killed during the war, but he he doesn’t this one soldier does not die. And then he might think to himself, oh, I’m I’m a good soldier and etcetera. But the fact is, as as Geshe-la explains, that he doesn’t he did not have the the the karma to be killed.
So then, again again, Geshe-la is giving our illustration. For example, there are many car accidents and motor vehicle accidents and and and and how to say, airplane accidents. And then in many of those accidents, then there are people there are some people who die and some people who who who do not die. So even in in a car accident where there might be three or four or five people inside the car, then a few of those people might get injured or might might die and and some some people will not suffer any harm. So again, that is because they have not performed the action, so they will not meet the negative result of the action.
And then, Geshe lah is explaining the last topic of a meditation on on on karma of the four topics, is that which has been done will not dissipate. So then Geshe-la explains that if if one performs, for example, negative deeds and one does not practice the confession with the four opponent powers, then one will have to experience the full results of that negative action. And then from negative, no virtuous deeds that only follow the only thing that follows is suffering, then one will have to experience the full fledged results of those negative deeds. And unless one one practices the confession with the four opponent powers. And Geshe-la was then recollecting the story of Nāgārjuna himself who who had to experience the the negative result of having his head cut irrespective irrespective of of of his status as an Ārya being.
He still had to experience the results of of his actions. And then so then those were the four general topics of meditation on karma and and cause and effect. And now the text is going to introduce the four specific the sorry, the the specific meditations and teachings and teachings and teachings and teachings and teachings on cause and effect, karma cause and effect. So then the text is Geshe-la was reading through it and saying that the text is saying that roughly summarized, then we have the ten non-virtuous deeds. And then as opposed to those ten non virtuous deeds, you have the ten virtuous deeds, which are the opposite of those ten non virtuous deeds.
And then to each one of them, there is, there are the results, and you have, to each one of them, you have the three ripened results, you have the results which are concordant with the cause. You have the dominant results and so forth. So each one of them, even though it’s one negative deed, it has different kinds of results associated to each one of them. And then the text concludes saying that it is very important then that having to to having having meditated, having reflected on each one of these results to each one of these karmas, to each one of these actions, then to develop this confident confident faith which comes of of knowledge. And so that’s what says it’s very important and to give rise to this confident faith after having reflected carefully on the each of the results of this of this deeds.
Okay? And then Geshe-la then giving an explanation explaining briefly the what is referred to as a fruition of result. So then Geshe-la explains that if, for example, one has performed a great negative non virtuous deed, then one is reborn in the hell realms. And then if one has performed an how to say, a middling non virtuous deed, then one is reborn in the hungry ghost realm. And if one has performed a small negative deed, then again, one is one is reborn in the animal realm.
So then Geshe-la is then explaining briefly what is what is meant with results, which is concurrent with the cause. And then your first firstly, explained that, for example, the the experience of the heat and the cold in the realms, and then the experience of hunger and thirst in the hungry ghost realms, those are related to what is called the result concordant with the cause. And then there’s another more specific illustration, example, Geshe-la was explaining. Then if if one has a human body, one is born, the the human rebirth is usually the the fruition of result of virtuous deeds or having performed virtuous deeds. But if you have a human being, someone with a human rebirth who killing, enjoys practicing non virtue, enjoys attachment and no sorts of non virtue, then that is something like result, related to the result which is concordant with the cause.
And then the the text mentions also what called the dominant result or the governing results. And is explaining that this this what is called the the dominant result refers it is not an actual it is not a real result. It’s not an actual result. It is not a consequence of practicing non virtue. It is what is called the true cessation or the path.
Yeah. What’s called true cessation. So having practiced having practiced the the true paths, the antidotes, true antidotes to the afflictive emotions, then to each one, to each object of abandonment, then there is one thing that abandons that object of abandonment, and then that which abandons the object of abandonment is called a true path. And then the attainment of the abandonment is a true cessation. And the unsullied experience of those dominant results, they are referring to these true cessations.
Okay? So then, again, Geshe-la goes through the commentary, which is saying, so then having reflected in how how one must experience the results, each of this the results of each of the negative deeds or that one negative deeds there are, then one generates this this strong trust, this confident faith, and then and how important it is to give rise to this confident faith. And then the text goes on to say that if one if one then reflects on the sufferings of existence, and then explains. So then reflecting on the sufferings of cyclic existence, then one can give rise to the mind of renunciation, to the compassion, and so forth. So if one reflects, then starts reflecting that there is nothing in Samsāra, in cyclic existence, but suffering, and then that every phenomenon in Samsāra is in the nature of suffering and so forth, then one will will start one will start to generate that mind which wants to be free from all the suffering, from cyclic existence, and then then can then in this way, one can give rise to the mind of renunciation, and then having also reflecting on the sufferings of all sentient beings, and one can easily give rise to the mind of And then Geshe-la is explaining that when the text is talking about the suffering of existence or the suffering of psyche existence, then the text is not referring that to that to suffering feelings or to to to painful feelings, to the suffering of suffering, which is the most evident one.
Geshe lais is saying that the text is referring to the suffering of change and to the suffering to the all pervasive suffering. Because one does not know about one does not understand the suffering of change and all pervasive suffering, then one cannot give rise to the mind of renunciation. One needs to understand both of these in order to give rise to the mind of renunciation. So then is explaining that one must then understand that everything in cyclic existence is the result of karma and afflictive emotions. We are the result of karma and afflictive emotions.
And then so in this way, we we we are in the nature of change and and because everything is going to is not going to remain the same or whatever happiness we experience right now is not going to remain as such. And then so it is everything is in the nature of suffering because and then again, because everything has a a reason out of the ignorance of self grasping, then all all of these phenomena are in the nature of suffering. And so understanding this, having understood this, then one can give rise to the mind that wishes to be free from all the suffering, and then one can give mind can give rise to the mind of renunciation. And Geshe-la was explaining that, for So then every phenomenon is is is overpowered, is driven again by karma and afflictive emotions. So in in this way, they are in the nature they are in the nature of suffering.
And then was then going to in different with different words, explaining it all again, saying that, for example, we do not we do not know that every phenomenon is then overpowered by karma and afflictive emotions, that they do not have independence or that we do not we do not have free will, so to speak. And then we do not understand that Samsaric phenomena is in the nature of suffering, that they are in the nature of all pervasive suffering and the suffering of change. And then we, instead, we regard all the samsaric phenomena as happiness. Regarding them as happiness, then we we, how do you say, we try to obtain them in through all sorts through all sorts of means and and and activities. Geshe-la explained it doesn’t matter actually.
How do you say? That we usually we think that being very powerful or being very famous is something is something good, but then Geshe-la explains that in fact, all these attainments, all these things, they are in the nature of change. They cannot remain the same. So they are unreliable. We cannot rely on them.
So then there there is no true happiness to them. Okay? And then so then reflecting the sufferings of cyclic existence, then one can give rise to the mind of renunciation, then one can give rise to the compassion and so forth. And then the text goes on to that if one then reflects on karma and its effects, then having developed a confident faith in karma and its results, its effects, then one can appropriately engage in abandoning, adopting what is to be adopted versus this and then abandoning what is to be abandoned. And in this way, one reflects on the benefits of karma understanding karma and its effects and its results.
So Geshe-la was explaining. So then having having generated the mind of renunciation and have it reflected in in karma and its and its results, then one can again engage appropriately in abandoning and taking appropriate actions. But because Geshe-la is explaining because we do not understand this this topics well, then we do not do that. Just so is giving us an illustration that instead, just as as we work, we easily go through hardships in order to attain money, right? So in the same way, we should engage in adopting and abandoning adopting appropriate actions and abandoning inappropriate actions.
Okay? And then the opposite of those, the tax goes on to say, is the fault of not not reflecting on those topics. And Geshe-la la was saying, so then if if one does not, again, not reflecting on the sufferings of Samsāra, one does not give rise to renunciation, cannot give rise to renunciation, and cannot give rise to the to compassion. If one does not reflect on the karma and its results, one cannot engage in abandoning the inappropriate deeds and abandon inappropriate ones and so forth. So then those are the faults of not reflecting those topics.
And then the text is quoting, and Lama is saying, the learned or the wise will not commit no will commit no evil whatsoever. So the wise will commit no evil whatsoever as as it results in the sufferings of the lower realms. And then Geshe-la will explain. So then somebody who is learned, somebody who is wise, understanding that the consequence of negative deeds is sufferings and and the consequence of positive deeds positive deeds is is is happiness, then the wise one, the the wise person will abandon those negative deeds and will practice only virtuous deeds. And then furthermore, Lama Atisha said that karma and its results is the only issue of real, how to say, profundity.
Okay? More important than beholding the face of one’s personal deity is the attainment of a stable confidence regarding karma and its results. So then Geshe-la is again going through the verse, and Geshe-la was saying. So then what Lama Atisha is saying is that, again, karma reflecting reflecting on karma and its results karma and its results is a very profound topic. And then and then Lama Atisha is telling us that having engaged in hardships for a very long time, having meditated for a long time, and then beholding the face of one’s personal deity, meditational deity.
And on the other hand, understanding well, how to say, karma and its results, this this topic, the subject of karma and its results, then is is more is is more important. So then we all think that beholding the face of the deity is a very great thing and is very difficult. But then again, attaining this this certainty, this confidence in karma and its results is also is is is even much is is even more difficult. And this and Geshe-la is saying, it is even better than attain than than seeing the beholding the face of the deity. So then, again, I was just clarifying the last bit of what Geshe-la said.
Geshe-la was saying, so then, again, this is not it’s not easy to understand this topic. One needs to to have renunciation. One needs to understand well that that cyclic existence phenomena cyclic existence are in the nature of suffering and so forth in order to be able to realize this topic, this subject of karmic results. And then as a last quote from Lama Atisha, the text gives that if the root is poisonous, then the the leaves and the branches will all be poisonous also. And then, again, Lama Atisha is telling us that if if one practices then if the the the the deed is a non virtuous deed, then follow suffering suffering will follow from only suffering will follow from that.
And if the deed is a virtuous deed, then again, only happiness will follow from that. So then the text concludes this this part on on Lama Atisha saying that because in Nyal, this place in this region in Tibet, this province in Tibet called Nyal, then Lama Atisha was mainly teaching about karma and its results. Then he was he was known as the lama of karma and its results. So then Geshe-la is talking about when the text is talking about having faith in the karma and results, Geshe-la is explaining so that it is extremely difficult to know karma and its results, the workings, the very subtle workings of karma and its results. So then Geshe-la is saying it is even more difficult than beholding the face of the deity.
Because only only a fully enlightened Buddha can know all all the very extreme subtleties, all the very extreme subtle workings of karma and its results. Only only fully enlightened Buddha can also. So because we are not fully enlightened Buddha, then we have to then to develop this this faith on on in dependence on on what the Buddha has taught and studying the scriptures that the Buddha has has set forth for us. Okay. And then and then there’s a quote.
The text is giving us a quote from Dromtönpa, which which is saying then having followed to the three lower realms, then there is nothing but suffering. There’s not even one one single moment of happiness. So then again, you shall just paraphrase that saying, again, that in the three lower realms, there is there is only suffering, and and one will not experience any happiness whatsoever in the three lower realms. And then another another quote from Dromtönpa is telling us that in this life, up until the day we die, whatever whatever virtue or negativity that we we do, then we will have to experience the the results in a in a future time. So then Geshe-la is explaining that Dromtönpa is telling us that whatever virtue we do in this life, we will not experience in this life.
We’ll experience in the next life or in the life after the next one. But but what but that these results, they will not be exhausted. They will be there. We will have to experience them in the future. And then also, Dromtönpa is telling us that if we do not make effort in accomplishing virtuous deeds now, then it’s going to be very we we want we will have to experience only suffering in the future.
So Geshe-la is explaining that what the text is trying to tell us is if if we do not make effort in practicing virtue. Now, once we are reborn in the in one of the three lower realms, then we won’t be able to accomplish virtue then. Okay? And then Geshe-la is reading another quote, which is telling us that we should not, how do you say, we should not remain confident because the workings of of dependent origination are very subtle. And then Geshe-la is explaining the meaning of each one of these words here.
They’re a bit old, sort of an old old Tibetan. And Geshe-la is explaining its meaning that that there’s a mass the masters tell us that we should not remain we we confident in the sense that we we do not practice any virtues. We’re not engaging any virtues deed right now, and we think that everything is going to be alright because we we think that we are lucky or so forth. So we should not remain confident because we do not know the very subtle workings of dependent origination. So then Okay?
Yeah. Okay. So, Geshe-la wants to stop here today. So now if you have any questions. Oh, yeah.
So, Geshe-la is telling, the topic of karma and its effect is quite difficult. Is it possible to attain true happiness? So therefore, for the for true happiness, as for as for true happiness, true happiness is liberation and enlightenment. Those are true happiness. So then then, Geshe lah is explaining, so then there is nothing there’s no happiness whatsoever inside inside the existence in Samsāra.
And then Geshe lah was they say this how do say cyclic existence? Samsāra is like is like a thorn, and it’s nothing but pain out of coming into contact with it. And also, whatever whatever happiness there is in Samsāra, it is not actual happiness. It is in the in the nature is is is the in the nature of suffering, the suffering of change and all pervasive suffering. And then what was meant with everything nothing remains the same as no Samsāra phenomena remains the same.
That’s why it’s meant that was meant with being in the in the in the nature of the suffering of change because it doesn’t remain the same. The So then as an illustration of the suffering of change, okay, for example, we regard I guess I was giving the example of the of the tea. We regard the tea as as being good, being tasty, or whatever food that we are eating is good, is tasty, pleasant. And then we eat it and we are satisfied remain, and we stay we have that that this feeling of happiness and satisfaction. Now if it was if but that is all that is all in the suffering of change.
If it was not in the suffering of change, then we would remain with that feeling of happiness, satisfaction. But it is not like that. So then because of that, Geshe-la says, because of that, we then wish for those phenomena which are in the nature of suffering of change. We we regard them as those suffering of change, those phenomena in the in in which are suffering of change, the nature of suffering of change, we regard them as being as being happiness, and we wish to have to have them, to obtain more of them in this life and in the future lives. We we we we pray again.
We we wish again that we have human rebirth with all happiness, which is actually the suffering of change. So then so then, yeah, we all we all, Geshe-la is saying, we all remain with not understanding that this phenomena that we call happiness are actually in the nature of the suffering of change. So then we we remain believing believing them believing them to be happiness. And then is giving an example of the animals and and or in particular of a dog, for example. A dog, after eating his food, then the dog will will think that he will be satisfied and everything that that that is happening and he will sleep and he will play and so forth.
He doesn’t have any clue whatsoever that that is all actually in the in the nature of the suffering of change. And then, I guess, like I we all remain just like the dog. Very difficult to to to understand to know actual suffering, to to understand the the sufferings that are that are being talked about. And then guess what I’m saying is now, if if we are if we were to actually realize emptiness, then it will be very easy then to attain liberation and then know actual happiness. But until then, we will not know any real happiness.
So then so then all the people in the airplanes and in in the building, all the people that died in the airplanes in the building. So then Geshe-la doesn’t know exactly which action they performed in the past, in the past life in order to experience that result. But Geshe-la is saying that that was the result of negative non virtuous deeds performed in the past, in the past life, a previous life. And then also there were people who who who actually escaped from the building and and they did not die. So did not have the the karma for experiencing death at that moment, for dying then.
Okay? Yes? Say that again? Oh, okay. So then you have to purify them through by confession, having having given rise to the four opponent powers than confessing those negativities.
You you know you know the the four opponent powers? If you if you can make the confession with the four opponent powers, then you will be able to purify those negative deeds. And then in the story of of Nāgārjuna, Nāgārjuna saying that probably, Geshe-la thinks that Nāgārjuna has not purified that negative deed. And then Nāgārjuna was telling the person who asked for his head that I he was telling that he had performed that negative deed of cutting the grass and and and killing an insect, and he has not purified that. So there there was this karma remaining to be experienced.
So he Nāgārjuna has not purified the negative deed. But then, again, Geshe-la concludes, if you have if you practice the purification, if you practice the confession with power, then you would purify them. Yeah. Okay? Do you hear that?
Do you hear that? Okay. Shall we finish?