Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 88-minute commentary, Geshe Pema Tsering opens with Āryadeva’s image of a mother’s special tenderness toward her sick child — the more afflicted a being, the greater a bodhisattva’s care. He traces how self-cherishing draws us toward the wealthy while we ignore the poor, and how self-grasping lies at the root of every conflict between those who harm and those harmed. Drawing on Śāntideva, Lama Atisha, and Geshe Langri Tangpa, he builds toward the instruction that harmful people are precious objects of patience — rare as found treasure. An extended Q&A examines what patience actually means: not armchair reflection but the undisturbed mind that meets hunger, pain, or insult without abandoning virtue, illustrated with a wry story of a meditator at a stupa who fails the very test he claims to be practising.
File metadata (for organising)
File: 11 2007 06 17 Geshe Pema Tsering – Sunday 17th June2007.mp3
UUID: dae54103-321f-4a3f-85e0-2f1845c9ee4a
Teacher: Geshe Pema Tsering
Collection: Sunday Geshela Teaching (Geshe Pema Tsering)
Date: 2007-06-17
Recorded at: Buddha House Adelaide
Duration: 88.0 minutes
Words: ~5,889
Oh, yeah. Talk about that too. So then, Geshe lah, we we proceed from where we start. We are we are are dealing with the chapter which is about bringing ingratitude onto the path and we stopped in the middle of the commentary last time and today we continue and we are given a quote from the Four Hundred Verses by Āryadeva. And the verses are reading something like like just like a mother who who is especially affectionate towards the towards her ailing child, all bodhisattvas are in the same way especially loving toward those who are unkind and then Geshe-la was explaining again so just like just like a mother who has one only child and that child then gets sick that child will that mother will be then particularly loving and affectionate and caring towards that child so in the same way all bodhisattvas they are particularly affectionate towards those beings who are afflicted by the illness, by the the sickness, which are the afflictive emotion, the negativities and afflictive emotion and conceptions.
And then so then Geshe was particularly explaining the the last line of that verse which is which can be translated in very different ways and Geshe-la was making reference and explaining that the bodhisattvas are particularly affectionate, particularly compassionate towards those who are suffering. Geshe-la is then explaining, so not just not just the obvious pains and hurts of the suffering of suffering that that we all know of, but then Bodhisattvas are particularly affectionate of all sentient beings who are afflicted by all the sufferings. And that includes suffering of change and the suffering of pervasive compounded suffering also, which all unenlightened sentient beings, they are afflicted by. So, Geshe-la was gonna say, so then that all those beings, towards all those beings who are not free, not only of the suffering of suffering, but who are not free of the suffering of change and the all pervasive compounded suffering, and towards all those beings who are not free of these sufferings, and bodhisattvas, we are told that are especially mindful and compassionate of those people, those beings. Geshe-la was saying then and if we stop to think about it to relate it to our own experience, I was then saying we we do not actually give much thought to to poor suffering people now do we we actually care more and lend our thoughts more towards those who are wealthy and who are powerful who are you know have a a healthy body and so forth.
And to to about them, we think. But towards those who are who are poor and destitute and unhealthy and so forth, and we we do not think much about them, do we? And then is explained so then that we we act in this way. We think in this way all those are our own delusions to this great confusion that we have and bodhisattvas they have a better understanding and then they actually care for those who are suffering more but then we act in this way we have spent because of our own self-cherishing so we think that when we stop to think about and lend our thoughts to the rich and the powerful and healthy and the beautiful and so forth and then we think that we can actually we do that in the hopes that we’re going to profit and to benefit in some way and we do not think about we do not stop to think about and consider the poor and the destitute and so forth because when they come about, we think, oh, there’s there’s no benefit coming out of coming out of of relating to this to this or that person or that being.
And that’s how we think. And and because of that, we act in this way. It’s a big mistake and the fact remains that all beings are equally very kind greatly kind to us all beings are equally equally very important and not only in future lives and past lives in this very life also all beings equally very kind and very important. Then Geshe-la was explaining. So then and then now if we stop if we stop to to analyze analyze the situation and to and look carefully at those at these distinctions that we make and we look at those beings and guess what I was saying if we if we look carefully at those we think carefully about our relationship to those beings and those that we like, those that we do not like, those that are rich, those that are poor and so forth, then if we think carefully, we’re going to actually come to the conclusion that we are more likely to benefit more from those who are actually poor and destitute and suffering than from those who are actually wealthy powerful and so forth and so I said because ultimately it is actually easier for us to develop compassion towards those who are poor and destitute and so forth in relation to them it’s easier to practice and cultivate and develop a strong compassion whilst in regards to the wealthy and and the rich and the powerful and so forth, those people, it’s very hard to develop compassion towards them.
We in relation to them, actually, what comes about easily is is a mind of desire. It’s a covetous mind. And we can again, we can also we can all see that for ourselves. We can all see that in our own experience. If we stop to think about it we see how maybe a famous actor or actress and we how we think in relation to them we think how good it will be if I were to be you know just as wealthy and successful as them and as they are and so forth and we think in this way English is explaining so and then we immediately have that that mind of desire that covetous mind that an attachment coming out of it and then if it is somebody for example who is again who is famous and we do not we do not are not particularly fond of that person then again this is a fertile ground for anger to arise so then out of this sort of relationships that we have with these beings in particular then it’s easily for attachment and anger and and all sorts of things and emotions to come about, Geshe-la was saying.
Yes. And Geshe-la was saying and in this way we have already accumulated a lot of negative karma isn’t it so then at the very least if if we cannot give rise to loving kindness and compassion towards those people, at the very least, we should not allow the negative emotions and concepts to come about. And then and then again read the last line of that verse so then again toward those those who are unkind or those who are suffering then the bodhisattvas are especially kind to those and then again if one thinks thinks about it and one sees that this is the right way to go about. This this this bodhisattva practice is is the right way to go about about these these things. So then in Geshe-la, he was then reading the next another quote, which is a quote from Bodhisattva’s Way of Life, which is telling us that although they are not wished for, then these sicknesses arise.
And, again, although they are not wished for, likewise, although they are not wished for, then these negative emotions persistently arise. And so then Geshe-la was in a sense and and so again we none of us wishes for suffering and the cause of suffering which are these afflictive emotional conceptions but we all remain familiarized and habituated with this afflictive emotion and perception. We are all very much habituated with attachment, very much habituated with with anger and so forth, and we never actually stop to think about the shortcomings and the faults of this of this minds, the minds of attachment and so forth. Again, none of us wishes to experience any suffering. None of us wishes to meet any suffering within the suffering but still whilst overwhelmed by this by this mind’s of attachment and these afflictive emotions and conceptions and we engage in all sorts of work in order to obtain benefit and profit for ourselves we engage in all sorts of you know deception and all sorts of misleading activities and whatever we engage in all sorts of different negativities And and then at at the end, we have what what we accomplished with that is just many more causes of suffering itself in the end.
Okay? And then Geshe-la was in reading this fragment of another verse of the Bodhisattva Way of Life and Geshe-la was explaining again which this this beat of verse is telling us to do not do not be saddened by all the desires of childish people and and Geshe-la is explaining that has to do with with the teaching at hand how even though we are kind to some people some people will be always returning that kindness with unkindness. And and Geshe-la was then saying again, making reference to the presence of the bodhisattvas. The bodhisattvas will be particularly affectionate of those people. And then, again, because I was reading for the commentary that those two lines of verse of the way of life.
And, again, which is telling that even though we we we give, one might be kind and show a lot of kindness and favors towards somebody we get what one might get in return is anger and hurt and harm and so forth and because the other person is overwhelmed, overpowered by the afflictive emotions, will act in this way. And then the bodhisattvas understanding that the other party, the other person is overpowered by afflictive emotions, has no control over herself or himself, then that person having this understanding that bodhisattva will then be particularly fond and affectionate and caring towards that being. And Geshe-la was saying, now we, on the other hand when we do some kindness to somebody and somebody then return that kindness with anger and hurt and so forth then we get angry we think it’s unfair and we start complaining and so forth but that’s not the way bodhisattva would do but a bodhisattva would develop a greater love and compassion towards that towards that particular being explaining that those beings who act in this way who then return give in return for kindness they give they give the return with hurt and misbehavior and so forth.
Those beings are actually quite childish they’re quite immature and because they’re actually thinking that they are going to get whatever it is that they desire by acting in that way and they do not actually get profit in any way by acting by returning kindness with anger hurt and so forth so then we can can think clearly we can clearly see how immature they are and then having this understanding when we’re thinking this way and we understand that then we have a chance to then feel compassion towards them and think, you know, what what a pity. You They do not know what they are doing. Then so I guess Mhmm. And, Geshe-la was saying, now if we if we stop to to analyze this go to the very source of the problem we’re going to see that everything comes down to the afflictive emotion and conceptions and in particular if we distill that even further we’re gonna see the very source of all these difficulties of all this trouble is the I is the mind that the self grasping grasps at the I, all comes down to that I and then so then the person who is returning giving a hurt and anger return to kindness is doing that because of of holding to the notion of that eye and he or he thinks that he or she is not getting what he or she wants and then gets angry and acts in a hurtful way and so forth all because of the I and even the other party who is being then given hurt in return to the kindness that one has given, even oneself again which feels hurt when that anger is given in return to one’s kindness, again that party also is troubled because of the eye that that party is holding on to and then so then the problem is Geshe-la says points out that both parties have root of of of confusion within them which is the I.
Okay? Is that clear? And then and then we are given another quote from Lama Atisha and Lama Atisha is telling us that when when we encounter an object that requires patience, then do not react with impatience and don’t say this is too difficult. Okay? So then it’s just like like Lama Atisha points out and we when we meet with somebody who is being hurtful and rude and so forth to us then we immediately we feel hurt and we feel threatened in some way and then we get angry and we react to that with anger and we get overwhelmed by our own afflictive emotions and conceptions and we never actually stop to think that that person is overpowered by afflictive emotions and conceptions that person does not know what what she or he is saying or doing and it is better it will be better for me and for that person if I meditate on patience then I can accomplish much more benefit to all of us if I actually meditate on patience.
But we never actually stop to think this way. Now do we? And then then when we meditate on patience we meditate on patience when we are we have a full stomach and the weather is pleasant and we have a very comfortable you know situation and then we say oh I’m going to meditate on patience now what patience? What patience? No that’s not patience there’s no there’s no not much of a good patience coming out of this such practice I guess I was listening now if one is to practice real patience actual patience then you know it has to be in relation to someone who is angry who is disturbed some or when you are when you are feeling hungry and when you are feeling or when you are experiencing some some sort of hardship, some sort of difficulty, those are the occasions when you actually have the chance to practice for your patience.
And then says, so then then that that’s that’s well, it won’t won’t come about, is it? It’s very difficult, isn’t it? Even though it is difficult, still, we we ought to to make effort at at being patient towards those who are angry or rude or hurtful and so forth and then we ought to make an effort to be patient and develop loving kindness and compassion so forth and if one is able to if one can accomplish that and you know if one can in return to harm and hurt and so forth if one can give you know patience loving kindness and compassion Geshe-la says this is so so special this is so powerful and so special because not only oneself will benefit and oneself actually is the one who mainly benefits in this situation but also the other party will benefit in this if one can respond to that in this way. Okay? And then and then we are given another quote from the the mind training text on the Wheel of Sharp Weapons, which is telling us that when we give when we are good to others and we receive hurt and harm in return that is the Wheel of Sharp Weapons coming back upon us for having for having been ungrateful in grateful ungrateful in the past when others have shown kindness to us.
Okay? Then and then then we all we all again we all have experience of having having been ungrateful to others we all we all have been ungrateful to others we all have seen that but and we we do not actually take that into account we disregard the times that we have been ungrateful and when others are ungrateful to us, then we we take it seriously and we are angry and then was reading another quote from Geshe Dromtönpa which is saying that due to again due to the lack of of a healthy healthy shame embarrassment then it is impossible actually for it is difficult for others then to behave appropriately and then respond appropriately properly to the kindness that is given to them that is shown to them Geshe-la was just explaining this notion of shame embarrassment that embarrassment is that restraining oneself from misconduct with regards to what other to how it relates to other people to other beings and then shame is the healthy sense of shame is restraining oneself from misconduct with regards in relationship to oneself to one’s own understanding of what is proper and what is not proper And then so then, again, not having this And then and then, again again, due to not having this healthy healthy sense of shame and embarrassment, again, it is difficult for people then to behave appropriately and then and respond properly to kindness.
And then the next sentence of the text which is telling us that even though one gives away explanations and teachings of the Dharma then what comes in return is negativities and again Geshe-la was just explaining again one might teach and say okay we have to practice patience you have to stop arrest anger arrest attachment and so forth and still other party who is receiving these teachings might not take it seriously might not lend one’s ear properly and might not take it to heart and disregard the teachings and then just keep on practicing negativities, engaging negativities instead. And then the the concluding line is understanding is making reference making references that there are many beings many ordinary beings who are ungrateful and then again Geshe-la is pointing out that we are being asked here to then meditate or to develop true compassion and loving kindness towards such beings And then there’s just a brief mention that also said something similar to what has just said. And then there’s a quote from Geshe Langri Tangpa, which is saying again that even though one has this great great hopes and having then given benefit or shown kindness to others and when when great extreme how do you say when extreme wrong is done in return to that kindness then Langri Tangpa sees those people he sees as a pure holy virtuous friend.
And then Geshe is explaining, so then virtuous friends are those who actually show us virtue, who provide us with the opportunity to practice virtue and so forth and lead us to virtue and Geshe-la was then saying so again to those beings to whom we give kindness and they return our kindness with harm instead with hurt and harm instead then they give us a chance to practice virtue, to practice patience, to practice loving kindness, to practice compassion and so forth. So because of that, they they are they are called then one one is asked to think about them as a virtuous friend. That is is very difficult to accomplish, but it is about again, it’s about training the mind and one has to train one’s mind in this way and even if one is not able to see such a person in this way that is being indicated here as a virtuous friend and still when one cannot do that one as makes aspirational prayers that one might be able to do that in the future and eventually if one perseveres then one will start developing the ability to see people or such beings as as one’s virtuous friend.
And then so in Geshe-la, there’s another quote from Geshe Chegompa. Geshe-la is is was explained this the first half of this quote that those people who are ungrateful those who are you know almost naturally bad people you know the mean people and those who have performed like this this very huge negativities murders, assassins and so forth and those who experience this the greatest is the hell beings and the pretas and so forth then when seeing understanding that they are these beings they are very special objects of affection which are very difficult to find then understanding that they are such objects of affection of and then of love and compassion so forth which are very special and very rare very difficult to meet with then when one must we are told one must then hold them dearly and, again, develop true love and compassion towards them, especially towards them. And then and then so then towards those beings, and we are told that in those beings who are mean, beings who have experienced have engaged in heavy negativities and experience heavy suffering very heavy suffering and then when we see those beings then we have to develop a feeling that is just like having met having found a very precious treasure and then by understanding how difficult it is to to to find such objects of love and compassion of of our affection then we we develop a special affection and with stronger affection and love and compassion towards them Okay?
And Geshe-la was explaining something this this this expression here, which is a which is then you could literally translate as naturally naturally bad and I translate it as mean to mean people and guess I was explaining so then this is making reference to those to people who are very self centered and self absorbed who only think of themselves in complete disregard whatever is that happens to others you know if they have to kill someone else to profit or to benefit they will do it they don’t care what happens to others and then we can see that again we can see we can relate to that when we see countries you know nations fighting with other nations for the sake of you know attaining benefit for themselves and they are acting out of this this have this mean mean one must, you know, work to to accomplish happiness, accomplish benefit for oneself. I must do that. Yes, it’s alright to do that but when one is then engaging, working towards accomplishing that happiness and that benefit for oneself and when one then hurts other beings in the process and completely disregards what happens to other beings and hurts and kills and wages wars and so forth then that’s that’s not right.
Okay? Then again we go we go to school and we go to university and we study and we get a job and so forth and all that in order to obtain happiness and then avoid undesirable experiences and still we are not able to cut through the stream of of that which is undesirable, the the undesirable experiences. We’re not able to cut through the stream of of suffering. And and that is because we still we have this basic delusion within us. And so again because of that that basic delusion that we have and because not of not understanding the way that phenomena exist then we do not have a proper patience, proper understanding of patience, we do not have loving kindness, we don’t have compassion and what we have is that very strong sense of I and that is holding on to oneself and seeking happiness for oneself and it doesn’t think much about others disregards what happens to others it might it might you might even think about other beings but it’s just a limited amount of of beings involved in one’s consideration, and it never thinks about all sentient beings.
So then there is this this delusion, this basic delusion there still. So then Geshe-la was saying again it’s because of that I I’m speaking through the translator because of that I that that one then holds on that one is still engages in all sorts of negativities and then one experiences all sorts of undesirable situations because of that so then those people who are still very very much overwhelmed by that by that strong notion of I, then they are said to be naturally evil or mean people. Then reading reading the last last clause again which is saying that one should hold them understanding that these are objects of patience very difficult to find then one should hold them very dearly and Geshe-la was saying if everybody were to actually think in this way then there will be nothing we will never be with anything with any undesirable situation ever. Okay? Yeah.
Awesome. So, Geshe-la wants to stop here today, and you have we have time for question and answer. How do I get it? So you should have any questions, Gesha says. Yeah?
So in english I was making reference to the word which in english is translated as patience right but which we can we can translate it properly as as to bear with patience, to bear with patience, to bear with whatever adversity we’re meeting with patience. Then this is something that we have to bear with patiently. And what is it that we bear with patiently? Those are difficult experiences, suffering experiences, so forth. This is what we bear with patiently.
It’s not to say, it’s not to say that if you stop to meditate on patience go go through the reasonings on patience whilst you’re not experiencing any hardship it’s not to say that you won’t experience any benefit. And then you you get your mind trained, and then when the suffering experience comes, you’ll be able to handle it better. But the real patience comes when you are meeting with difficulties. So then we we might then be comfortable and, you know, in a comfortable situation and sitting in a comfortable place and everything and you know we might feel like or we might just take a nap and then we stop ourselves from maybe you know taking a nap in order to meditate on patience and so then there’s a very tiny little effort involved a very tiny little it’s a very weak object of patience and because we are so comfortable anyway and so patience we might we can still develop patience we can meditate on patience but with regards to a very insignificant object of patience whilst when we are for example hungry when our stomach is really hungry and we are feeling that hunger that hunger pangs then we have a more you know if we meditate on patience then with respect to that we have a much more stronger exercise of patience of our patience so there is this difference of the strength of the patience also of smaller patience and greater patience okay okay Yeah.
Yeah. Okay. Yeah. Any more questions? But you can go back to your cushion and and reflect upon that and and try to develop an attitude that the next time you have more you can’t be Let me see let me see if I can get that through.
Mhmm. The And so yes anger is a mind which is you know strongly disturbed and then again as the antidote to anger in patience will be a mind which is undisturbed but still even though one has to train one’s mind on the reasonings about patience and so forth and one has to study and so forth the object of patience are the actual undesirable, unpleasant circumstances, situations and phenomena that we meet with and it is in relation to those objects of patience that one has to practice patience. That’s less than saying so then the whole the whole purpose the whole one of the major purposes of patience is that is to allow oneself to be to remain constant in one’s practice of virtue so if I wasn’t saying so we found this is we have this antidote of patience so that when we are practicing virtue, we are not disturbed by such strong afflictive emotions as anger and then we can remain undisturbed and focus intent on the virtuous practice. Okay. Is that okay?
So so then, miss, I was gonna say, with with respect to what you you you said about patience being an undisturbed mind. So then there are these three types of suffering of patience patience with respect to suffering patience with respect to the practice of Dharma and patience with regards to accomplishing the benefit of all beings and so then for example with respect to the patience in relation to patience with respect to suffering and for example if one is studying or reading something and one has painful experience in one’s physical body then that patience then would be the patience that does not allow one’s mind to be overpowered by that suffering experience and then and then allows then instead one’s mind to remain on the object of study and or the text at hand or whatever and again that’s patience which is a patience with respect to accomplishing the welfare of all beings and again so when one is meditating on loving kindness and compassion with regards to all things and beings then if one if if an undesirable and unpleasant situation then arises then that patience is a patience that does not allow oneself to be overwhelmed and overpowered by that undesirable and unpleasant situation or circumstance and then allows one’s mind to remain on the object of meditation which is in this case, then loving kindness, compassion, and so forth.
And then so then, as I said, generally, then patience is that which stops one’s mind from being engaged in virtue, stops one’s mind from being overpowered by whatever opposing situation that might arise and allows one’s mind to then remain with the virtuous object at hand okay yeah although it doesn’t really answer my question it doesn’t answer your question no because the question was about do you practice that on your cushion, or can you practice that at the moment that you might get disturbed by something? Didn’t answer your question when he said that the real object of patience is the undesirable situation? That’s when you practice patience? So then so then it’s like this one has to know what patience is one has to study patience one has to train one’s mind in all these arguments here which were developed in order for us to be able bear patiently with undesirable circumstances and then one can reflect about patience and contemplate patience and the reasonings involving patience while one is sitting down in the meditation cushion meditation cushion but that’s not necessarily so The main thing, Geshe-la says, is that when you meet with undesirable situations, you do not allow that to disturb your mind and you remain focused on your virtuous practice on the virtuous practice at hand.
That is patience. So, yes, guess, let’s give you an illustration then, for example, with regards to prostrations. So then one might one might start doing prostrations and one might determine that one would do like a hundred prostrations and when we get when one gets to fifty prostrations when we start getting tired and feeling some pains and then one might have the wish then have the desire then to stop doing it and feel disheartened or whatever and might have that mind which is wishing to give up. So then at that moment when one does not allow that mind to develop and to stop oneself from doing prostrations, that mind which is stopping that disheartening disheartening to take place and stopping oneself, allowing oneself, how to say, stopping oneself from stopping the prostrations. That mind is patience.
That is patience. And, again so then it’s just like it has been answered already that is right one has to train one’s mind one has to study and then by training one’s mind and you know in determining again and again I will be patient, will have to develop patience and reflecting on all that then your ability your ability will develop, your ability to be patient will develop always. So you are always trying to practice patience, which is very different from contemplation. And so what I heard was that sometimes it seems to be I that and sometimes it seems to be I that that contemplation may be useful, but in some situations, it’s not relevant. But what’s happened for me today contemplate and practice that way a lot.
One may not. But it is the same. And you have to do both. Maybe. But some people have more opportunity to do both than the other.
And that they have both value. Done. So what I’m saying is thank you. I have learned a lot more to tell you, and that’s not actually a question. But thank you.
You have been very helpful in understanding the different values, that there is no different value in contemplation and ex extreme situation. So, guess, I would say, is like this. You you do not need you do not need to be sitting down on the cushion to meditate to practice patience the whole meaning of what patience is is not allowing your mind to be led away from virtue when you meet with undesirable and unpleasant circumstances. That is patience. So then it is when you are meeting with undesirable and unpleasant circumstances that you are accomplishing patience.
So then again we ought to practice as much virtue as possible at any time it doesn’t matter if we are well or if we are sick and then we have to practice virtue, virtue is good so then every time we stop something from stopping us to practice virtue from stopping us to practice virtue then we that is patience. Story. There’s don’t have illustrations of this. There was there’s this person who is meditating on patience. He’s sitting down by by the stupa, and he’s sitting there and, you know, with spine direct and nice posture meditating on patience.
Then somebody else comes to do circumambulate the stupa and comes by the side of this this person who’s meditating and asks what is it that you’re meditating and then the person says I’m meditating on pure untainted patience and he says okay and then it goes around does circumambulate the stupa once one time and stops again and says what is it that you’re meditating I meditate on patience and it goes again one more time and third time around the stupa and says what is it that you’re meditating on? I told you I meditate on patience doesn’t doesn’t really know he doesn’t really know how to meditate on patience, does he? Yeah. Okay? Try this one.
Okay? Yeah.